
VptsaJSit <&&**>. *2S V/^^/T 



POSITIVE THEOLOGY; 



OB, 



MY REASONS FOR BEING A MEMBER 



THE CHRISTIAN CHURCH. 



A. L. McKINNEY. 

TEOT, OHIO. 



; 



CINCINNATI, 0.: 
APPLEGATE & CO., PUBLISHEKS, 

No. 43 MAIN STREET. 

1861. 



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Entered according to Act of Congress, in the year 1861, 

By W. T. HAWTHORN, 

In the Clerk's Office of the District Court of the United States for the 
Southern District of Ohio. 



Zl O^j 



INTRODUCTION. 



Somewhat more than a year since, a very simple cir- 
cumstance awakened the thought in my mind, that a work 
similar to the one I now send forth, might aid in diffusing 
the enlarged and liberal sentiments and feelings on relig- 
ion now obtaining strong footing in the Christian world; 
and also that it might help in showing to the public the 
true position of the Christian Church. I immediately 
sketched the plan of the work, and commenced its prepa- 
ration for the press. My first intention was to compass the 
whole in a pamphlet of about one hundred pages, that it 
might have the greater number of buyers and readers. 
But experience soon taught me the impracticability of 
doing even ordinary justice to the questions I proposed 
discussing in so narrow limits. I was, therefore, com- 
pelled either to abandon the undertaking or give up my 
first intention respecting its size. I chose the latter ; hence 
the book that now commences its voyage, long or short, 
prosperous or disastrous. 

It will not, I trust, be regarded in me as asking exten- 
uation for any faults this volume may contain, if I should 
say, that it has been written amid the wearying labors 
and exhausting cares and anxieties of ministerial duties ; 

(iii) 



IV INTRODUCTION. 

and those in the same profession will know, "by happy 
experience," how to estimate them. And I may add, that 
during the same period, I have been holding, with a cler- 
gyman of this State, a written discussion, which .has 
already reached over three hundred pages, and which will, 
if Providence permits, run through two hundred more. 
But enough of this. I have voluntarily written the book, 
and must, therefore, assume the responsibility, whatever 
may have been the circumstances surrounding me. 

The questions developed in its pages are of great in- 
terest, entering largely into the true basis of Christian 
brotherhood; and likewise form the distinctive features 
of the Christian Church. I have also aimed to discuss 
them in the form of familiar letters, with this principle 
distinctly before me: that I would not advocate any senti- 
ment, nor submit any argument, ivhich I should desire in 
the future to recall. How far I have been controlled by 
this, time and more mature reflection may determine. As 
it is, I commit this volume to the brotherhood as the con- 
scientious and cherished sentiments of a brother. 

THE AUTHOR 



CONTENTS. 



LETTEE I. 

PAGE 

The Bible is the only Eule of Keligious Faith and 

Practice 7 



LETTEE II. 

" Christian" is the only divinely authorized Name by 
which the Followers of Christ should be called 38 

LETTEE III. 
Christian Character is the only true Test of Christian 

Fellowship 74 

LETTEE IY. 

The Question, What is Christian Character ? answered. 141 

LETTEE V. 

The Sentiments of the Christian Church respecting 
God the Father and his Son, Jesus Christ, com- 
pared with those enunciated by various Creeds 195 

(v) 



POSITIVE THEOLOGY. 



Letter I. 



My Dear Sir and Brother : 

You have kindly asked me for my rea- 
sons for being a member of the Christian 
Church, and it becomes my duty as a can- 
did man to give them ; as far, at least, as 
is, at present, practicable. That you have 
a right to make this request, I most cheer- 
fully grant, and with equal cheerfulness set 
about the work of answering. I do this : 
first, because you confess your want of 
information touching my religious senti- 
ments, held in common with the Church 
of which I am a member; and, second, 
because I regard them, my sentiments, as 
founded in truth. This, however, remains 
to be demonstrated to you. 

(?) 



8 POSITIVE THEOLOGY. 

Before I state my first reason, permit 
me to guard you in two directions : 1st. I 
do not claim to be the exponent of the 
sentiments which form the characteristics 
of the Christian Church, distinguishing it 
from other religious denominations ; yet, I 
may say, without being chargeable with 
egotism, that I am familiar with, and cor- 
dially accept them as the platform of 
my faith and practice. 2d. I wish to be 
clearly understood, when referring to the 
sentiments of other religious denomina- 
tions, that I do so only that you may judge 
whether they or I are the more nearly 
"evangelical" and with no unkind or uncour- 
teous feelings, for many among them I hold 
as pious, devout Christians, numbering them 
with my cherished friends. 

Having guarded you in these two direc- 
tions, I shall proceed to submit my first 
reason for being a member of the Chris- 
tian Church, viz. : This Church accepts the 
Bible — the Scriptures of the Old and Nm 
Testaments— as its oxly eule of religious 
faith and practice. This it does without 



! 



POSITIVE THEOLOGY. 9 

the addition of creed or confession of faith, 
asking its members to study earnestly this 
inspired law of the kingdom, and to obey 
its commandments to the best of their abil- 
ity ; at the same time, it concedes to all 
the right of conscience in their search after 
and perception of truth. It desires no 
mind to be trammeled by the decrees of 
either popes, or cardinals, or bishops, or 
Councils, or Synods, or Conferences ; but 
to be left free with the Bible as its only 
infallible light, its unerring guide. 

Now all this suits me well. Not only 
does it meet the warmest feelings of my 
heart, but it commands the deliberate ap- 
proval of my judgment. A higher and 
broader plain of religious association can 
not, in this life, be secured. It is the 
highest stand-point of Christian liberty, 
overlooking God's kingdom of truth, where 
no creed or confession of faith lifts up its 
wails of brass, circumscribing the vision 
to its own stereotyped limits. There are 
no dogmas here, backed up by ecclesiastical 
authority, projecting their shadows between 



10 POSITIVE THEOLOGY. 

the soul and its search after more light. 
If new and more consistent ideas of Chris- 
tianity are developed to the mind, it does 
not tremble to accept them, lest they should 
prove too large for the graduated scale of 
orthodoxy; lest it — the soul — should be de- 
clared walking upon territory outside of the 
limits meted out by self-named "evangel- 
ical" D. D.'s. 

Permit me, now, to proceed with a de- 
monstration of the soundness of the first 
reason for my religious association. By 
referring to it, you will see there are 
two points included. 1st. The Bible is a 
sufficient rule for religious faith. 2d. The 
Bible is a sufficient rule for religious 
practice. These two questions, though 
closely allied, admit distinct statements 
and arguments ; and I avail myself of this 
that you may the more easily follow the 
demonstration. But, before proceeding 
further, it may be well to define in what 
sense I use the word rule. I mean by 
this term a principle, stamlard, or directory; 
that which adjusts or regulates. We are 



POSITIVE THEOLOGY. 11 

now pretty well prepared to go forward ; I 
with the demonstration, and you with the 
investigation of its correctness. 

My first argument, that the "Bible is a 
sufficient rule for religious faith" rests upon 
the language of the Spirit. There is no 
question more clearly taught in the Scrip- 
tures than that they contain a full and 
complete development of the truths and 
facts essential to a sound religious faith. 
The very admission that they were given 
by " inspiration of God," and that salvation 
depends upon their being accepted as such 
by us, is sufficient of itself to place the point 
under argument beyond the reach of cavil. 
To acknowledge that God has prepared 
means m for the return of this degenerate 
world — this outlying but rebellious colo- 
ny of his — to himself; and that faith in 
certain fundamental truths and facts is 
indispensable to this return ; and then to 
affirm, either directly or indirectly, that 
he has not in these means given a basis 
sufficiently broad, incorporating specific 
statements of the truths and facts to be 



12 POSITIVE THEOLOGY. 

believed, is at variance with every correct 
idea of an all-wise and loving Father. 
Therefore, upon the admission that God 
has prepared a remedial system for the 
world's redemption, the conclusion is irre- 
sistible, that in this he has furnished am- 
ple means for the faith of both head and 
heart, and needs not the aid of Councils, 
Conferences, Assemblies, creeds, or confes- 
sions of faith to do this work. 

But let me refer you to the direct testi- 
mony of the Spirit: "And many other signs 
truly did Jesus in the presence of his disciples, 
which are not written, in this book: but these 
are vmtten, that ye might believe that Jesus 
is the Christ, the Son of God; and that believ- 
ing, ye might have life through his name." — 
John xx: 30, 31. It is evident that the 
record of Christ's life, including many of 
his miracles, given by Matthew, Mark, 
Luke, and John, was designed to be a plain 
source of evidence, to produce and control 
our faith in Jesus Christ as the Son of God 
and the Savior of the world. Indeed, this 
is substantially affirmed in these words: 



POSITIVE THEOLOGY. 



13 



" But these are written, that ye might be- 
lieve that Jesus is the Christ, the Son of 
God;" that our faith might rest in the 
word of inspiration, and not in the wisdom 
of men. Not only the purpose of these 
records is given, viz. : that the world might 
believe in Christ, but their sufficiency as a 
rule of faith is affirmed. 

The testimony of the apostle Paul, given 
in his letter to the Christian Church at 
Rome, is no less direct in proof of the 
point before us. He says : "So then faith 
cometh by hearing, and hearing by the word of 
God" — Rom. x: 17. From this quotation 
the following conclusions may be drawn : 
1st. The Bible, or word of Grocl, furnishes 
the evidence upon all religious questions 
essential to be believed as conditions of sal- 
vation. 2d. The senses — as hearing — are 
the mediums through which this evidence 
is presented to the mind, or through which 
the mind is to become acquainted with 
the questions to be believed and the evi- 
dence sustaining them. 3d. Faith is the 
result of the mind's apprehending these 



14 POSITIVE THEOLOGY. 

questions and their evidence, and its cor- 
dially accepting them. If these conclu- 
sions are correct, (and I see not, in view 
of the text quoted, how they can be other- 
wise,) it follows that the Christian's faith 
is predicated upon the evidence God has 
given in his word. And as that faith, ac- 
companied by corresponding works, is suf- 
ficient to save him, so must the testimony 
upon which it rests be equally ample. But 
this testimony is to be found in the Bible ; 
therefore, the*Vord of God is a sufficient 
rule for religious faith. 

In the twenty-fourth chapter of Luke 
you will find an interesting account of an 
interview between Christ and two of his 
disciples, in which they, supposing him to 
be a stranger, gave a brief narrative of 
Jesus of Nazareth, his mighty works, his 
death, his burial, and also of the rumor 
that his sepulcher was found empty that 
morning; and that certain women had seen 
a vision of angels, " who said that he was 
alive." The latter facts they were strongly 
inclined to doubt. To them the Lord re- 



POSITIVE THEOLOGY. 



15 



plies, "0 fools, and slow of heart to believe 
all that the prophets have spoken /" Here 
Christ charges theni, and justly, too, with 
stupidity of heart in not believing the 
things of which they were in doubt. This 
want of faith in them was the result of 
their negligence in closely studying the 
writings of the prophets concerning the 
Messiah, and, also, their failure in accepting 
his teachings concerning the work of his 
mission. Now the force of this allegation 
lies in this, that the testimony of the proph- 
ets, corroborated by Christ's own teaching, 
was all-sufficient upon which to rest their 
faith in all the facts connected with the 
birth, teaching, works, sufferings, death, 
and resurrection of Jesus ; for if this testi- 
mony was not ample, then were they not 
justly chargeable with carelessness and stu- 
pidity. 

By referring to the fourth chapter of 
John's narrative of Christ, you will find a 
record of a conversation between Jesus and 
a woman of Samaria, in which he speaks 
many precious truths. The woman, being 



16 POSITIVE THEOLOGY. 

convinced, from what he told her, that he 
was the Christ, went into the city and re- 
ported all that he said ; hence it is written, 
"And many of the Samaritans of that city 
believed on him for the saying of the woman." 
But after listening two days to the words 
of holy truth uttered by the Messiah him- 
self, they turned to the woman und said, 
"Now we believe, not because of thy saying ; 
for we have heard him ourselves, and know 
that this is indeed the Christ, the Savior of the 
world." It is evident, 1st. That the faith 
of the Samaritans in Christ as the Mes- 
siah rested upon the testimony he gave ; 
2d. Since this faith was sufficient, so must 
the evidence producing it have been. 

Let me conclude this argument bv refer- 
ring to a very striking passage in the prayer 
of Jesus, recorded by John. The Master 
says: " Neither pray I for these alone, but for 
them also which shall believe on me through 
their word" — John xvii : 20. You will ob- 
serve that Christ prays most fervently for 
his apostles, whom he was shortly to com- 
mission to go into all the world and preach 



POSITIVE THEOLOGY. 17 

the word; then for all those who, in after 
ages, should entertain living faith in him, 
through the word preached. It will be re- 
marked that this living faith, which brings 
its possessors within the purview of Christ's 
prayer, is based upon the word or testi- 
mony of the apostles ; and as this faith is 
all-embracing, uniting the soul to the Re- 
deemer, so must, I conclude, the foundation 
— the Scriptures — upon which it rests be 
altogether adequate. 

The second argument in maintenance of 
the question — the Bible is a sufficient rule 
for religious faith — is that the final appeal 
irf all matters of Christian faith among 
Protestant denominations, is made to it. 
This is evident from the standard writings 
of the various sects, in which the testimony 
of the Bible is given in proof of the doc- 
trine affirmed, and which testimony is re- 
garded as final. It matters not how inge- 
niously a treatise on what may be called 
fundamental Christian truth is written, it 
will not be accepted as sound if it is not 
sustained by the teachings of the Scrip- 
2 



18 POSITIVE THEOLOGY. 

tures ; or, to say the very least, it must 
have the apparent support of them. It is 
furthermore evident that an appeal to the 
Bible on all points of Christian doctrine is 
regarded as final, by the different religious 
organizations, from their usual method 
of pulpit-teaching. It is expected, nay, 
more, it is held imperative, that he who 
comes before the public as a teacher of 
Divine things, shall sustain the sentiments 
he affirms, either by the direct language of 
the Scriptures, or else by their clearly im- 
plied evidence. 'Now all this is a tacit 
admission that the Bible is the only and 
complete rule for religious faith. 

The third argument in support of the 
point under examination rests upon the 
express declaration of this sentiment by 
nine-tenths, if not nineteen-twentieths of 
all the creeds and confessions of faith in 
the Protestant world. For any one of them 
to deny the proposition I am affirming, and 
then give the Bible, without note or com- 
ment, into the hands of the masses, would 
be as inconsistent as to acknowledge all 



POSITIVE THEOLOGY. 19 

that I claim, and then take it from their 
possession. 

But I will let some of these creeds speak 
for themselves on this point. The " Con- 
fession of Faith" received by both wings — 
the New and Old School — of the Presbyte- 
rian Church, says: " Under the name of 
holy Scripture, or the word of God written. 
are now contained all the books of the Old 
and New Testament, which are these :" — 
then follows a catalogue of the books of the 
Bible; after which, it adds — "All which 
are given by inspiration of God to be the 
rule of faith and life." — Chap, i: sec. 2d, 
Again, in sec. 6th, it says : " The whole 
counsel of God, concerning all things neces- 
sary for his own glory, man's salvation, 
faith, and life, is either expressly set down 
in Scripture, or by good and necessary con- 
sequence may be deduced from Scripture." 
Now all this is from high authority — from 
two large and influential religious denomi- 
nations, embodying much learning — and 
should have great weight with those who 
compose their membership. 



20 POSITIVE THEOLOGY. 

Permit me to introduce the testimony of 
the Discipline of the Methodist Episcopal 
Church. It says : " The holy Scriptures 
contain all things necessary to salyation, so 
that whatsoever is not read therein, nor 
may be proved thereby, is not to be re- 
quired of any man, that it should be be- 
lieved as an article of faith or be thought 
requisite or necessary to salvation." — Sec. 
2d, art. 5th. Again, in its " General 
Rules," sec. 1st, item 7th, it says: " These 
are the general rules of our societies ; all 
of which we are taught of God to observe, 
even in his written word, which is the only 
rule, and the sufficient rule both of our 
faith and practice." 

I may add here that the fifth article of 
the Discipline of the Methodist Episcopal 
Church — as indeed many of their articles 
of faith are— is nearly a verbatim copy of 
the sixth article of religion of the Protest- 
ant Episcopal Church ; hence, I have the 
direct testimony of two more large and 
influential religious bodies in proof of my 
position. I am surely in a large as well 



POSITIVE THEOLOGY. 21 

as good company ; especially so when it is 
remembered that all Protestant denomi- 
nations give substantially the same testi- 
mony. 

For the sake of variety and for the in- 
formation of those who may not know the 
fact, there is one Church — the Roman 
Catholic— that takes ground directly op- 
posed to that for which I am now pleading. 
The Bible is not the throne of authority to 
each member; but the Church settles all 
questions of faith. And it will be remem- 
bered that when this Church is said to 
determine articles of faith, the whole mem- 
bership is not included. None but the 
pope, bishops, priests, and dignitaries are 
admitted to this " conclave." The laity 
have nothing to do but to hear and accept, 
without question, under the pains and pen- 
alties of the most terrible anathemas. To 
show that this Church — the ecclesiasties 
— deny an appeal to the Bible in matters 
of faith, I need only give the language of 
Archbishop Purcell r of Cincinnati, used in 
an address at the laying of the corner-stone 



22 POSITIVE THEOLOGY. 

of the Church of St. Francis cle Sales, on 
Bunker Hill, Sept. 11th, 1859. He says: 
"And God never allowed any man to ap- 
peal from the Church to the Bible." This 
is conclusive, as Mr. Purcell stands at the 
head of authority among Roman Catho- 
lics in the United States. It is due that 
Church that we acknowledge its consist- 
ency ; for it denies the right of appeal from 
its decisions on questions of faith, and acts 
accordingly. It is encouraging, however, 
that we have the Protestant world fully 
committed in favor of the proposition, That 
the Bible is a sufficient rule for faith. 

You may ask, "How can the various 
religious denominations reconcile their 
declaration,' 'that the Bible is a sufficient 
rule for Christian faith,' with their mak- 
ing and defending creeds and confessions 
of faith, distinct from the Scriptures?" 
"Well, sir, such a question is more easily 
asked than answered ; and since I acknowl- 
edge no creed but the Bible, I shall not 
even attempt its solution, but leave it for 
those who grant all that I claim for the 



POSITIVE THEOLOGY. 23 

one, yet tenaciously cling to the other, 
however inconsistent it renders their prac- 
tice with their theory. 

I shall now proceed to sustain the second 
point contained in the first reason for my 
being a member of the Christian Church, 
viz. : That the Bible is a sufficient rule for 
religious practice. And it may be well to 
define what I mean by the word practice. 
I use it to signify Christian life or conduct. 
Of course, the term rule is to be understood 
in the same sense as in the argument of 
the former point. 

To proceed. My first argument in proof 
of the question now before us, is drawn 
from the positive claims of the Scriptures. 
It is written: "All Scripture (is) given by in- 
spiration of God, and is profitable for doc- 
trine, for reproof for correction, for instruc- 
tion in righteousness; that the man of God 
mag be perfect, thoroughly furnished unto 
all good works" — 2 Tim. iii : 16, 17. In 
this quotation, there are four specialties, 
all entering into a Christian life, for the 
attainment of which the Scriptures are 



24 POSITIVE THEOLOGY. 

given. 1st. Doctrine, rendered from the 
word dcdaexaMav, and means, in this con- 
nection, teaching first principles or truths. 
2d. Reproof, from the word ate^fov, and 
it from sA-yy/o, and means to convince of 
error, to refute, to show to be erroneous. 
3d. Correction, from the word s-awpdto- 
<t.'v, and means to strengthen, to restore 
to a pristine state. 4th. Instruction, from 
Ttaudeeav, and it from noude/m, and the lat- 
ter from ttakcj (a child,) and means to 
lead forward, to train up, as one would a 
child. In these four particulars — teach- 
ing, convincing of error, straightening, and 
training — to secure which the Scriptures 
are eminently serviceable — the following 
conclusions are clearly deducible : 1st. 
That thev, the holv writings, are suffi- 
ciently plain in setting forth all funda- 
mental religious truth or doctrine essential 
to a sound, vigorous faith. 2d. That they 
are entirely competent to correct or reproye 
the mind of any erroneous idea or senti- 
ment it may entertain. 3d. That they 
furnish all the instruction necessary to en- 



POSITIVE THEOLOGY. 25 

able the mind to straighten or correct any 
erroneous impressions or sentiments it may 
have, and to conduct it into the way of 
truth. 4th. That they are fully ample 
to train the soul that has received their 
teachings, marked the errors it may have 
imbibed and straightened or corrected 
them, up to a higher plain of Christian 
experience — to bring it nearer the bosom 
of Grod. The ultimatum of all these price- 
less treasures of the Bible, is "that the 
man of Grod may be perfect, thoroughly 
furnished unto all goo^. works." 

Again : there are many passages in the 
Bible that clearly maintain its entire suf- 
ficiency as a rule of religious practice. My 
limits, however, will allow me to give but 
a few of them. In the nineteenth Psalm 
we read: "The law of the Lord is perfect, 
converting (or restoring) the soul. The testi- 
mony of the Lord is sure, making wise the 
simple. The statutes of the Lord are right, 
rejoicing the heart. The commandment of 
the Lord is pure, enlightening the eyes.''' 1 The 
terms laiv, statutes, testimonies, and com- 



26 POSITIVE THEOLOGY. 

mandment doubtless refer to the revealed 
will of God contained in the Old Testa- 
ment Scriptures, but may now, without any 
infraction of truth, include the writings of 
the New Testament. I may, therefore, 
claim from this testimony, 1st, The compe- 
tency of the Bible to restore the soul by 
the perfection and plainness of its truth ; 
2d. To impart wisdom to the understand- 
ing by its clear testimony ; 3d. To fill the 
soul with joyful hope by its righteous stat- 
utes ; 4th. To impart light to the intellect 
by the adaptation o£ its commandments to 
the various relations and duties of life. 

Paul, in writing his second letter to Tim- 
othv, says: "And that from a child thou 
hast known the holy Scriptures, which are 
able to make thee wise unto salvation, through 
faith which is in Christ Jesus" This sus- 
tains with much force the preceding quo- 
tations, and affirms the sufficiency of the 
Scriptures to impart the wisdom necessary 
to salvation. 

My second argument in proof of the po- 
sition under investigation is, That the Bible 



POSITIVE THEOLOGY. 27 

teaches certain leading principles which are 
entirely competent to govern men in all honor- 
able and useful relations and, pursuits in life. 
They are called Truth, Justice, 'Righteous- 
ness, Integrity, Candor, Compassion, Philan- 
thropy, etc. That these principles are 
clearly inculcated in the Scriptures, will 
not be denied ; and that they are practical 
in all righteous employments, is indisputa- 
bly evident. Truth is designed to hold 
control over both head and heart in all 
occupations which contribute to the well- 
being of the human family, from the low- 
est up, through all grades, to the very 
highest plain of action. So of the other 
leading principles; all are to be inter- 
woven with the very elements of the soul ; 
and when their firm, clear, Divine counsel 
prevails, man will be true to his God, to 
himself, and to the world. It matters not 
whether he is in the President's chair, in 
the halls of Congress, on the judge's bench, 
in the counting-room, in the mechanic's 
shop, on the farm, or in the busy marts of 
trade, these principles, clothed as they are 



28 POSITIVE THEOLOGY. 

with. God's authority, are broad enough to 
cover the entire area of any or all these 
callings, and strong enough to sustain any 
one who may fill them. 

My third argument, in further maintain- 
ing the position assumed, rests upon the 
special direction of the Scriptures in sundry 
religious duties growing out of various rela- 
tions. 

1st. Our duty arising from the relation 
we sustain to the entire brotherhood of 
man is set forth, with great clearness, in the 
words of Christ, and is called by common 
consent "The Golden Rule:" "Therefore, 
all things whatsoever ye would that men 
should do to you, do ye even so to them." — 
Matt, vii : 12. How plain and comprehen- 
sive this law! and were it obeyed, how 
grand would be the harmony among men ! 

2d. In the social relation the teachings of 
the Scriptures are not less explicit in fur- 
nishing rules of action. I will refer to one : 
"Thou slialt love thy neighbor as thyself" 
The practical result of this law is thus 
given by an apostle : " Love ivorketli no ill 



POSITIVE THEOLOGY. 29 

to its neighbor" Surely no one can ask for 
a better precept, nor can a better be given. 
3d. Over the home eircle the law of the 
kingdom projects its authority, its Divine 
direction. It addresses the husband, say- 
ing: "Husbands, love your wives, even as 
Christ also loved the Church and gave him- 
self for it" To the wife, it says : "Wives, 
submit yourselves unto your own husbands, as 
unto the Lord" It then turns to the chil- 
dren, and, in beautiful simplicity, gives 
them a rule of action under which they 
should live while around the home hearth- 
stone, and the impress of which they should 
bear in their hearts through life. It is 
this : " Children, obey your parents in the Lord; 
for this is right. Honor thy father and 
mother; which is the first commandment with 
promise" It then turns to the head of the 
family, ancl, still pointing to the children, 
says: "And ye fathers, provoke not your 
children to wrath, but bring them up in the 
nurture ancl admonition of the Lord" How 
surely have the holy Scriptures hedged 
about the home sanctuary with rules of 



30 POSITIVE THEOLOGY. 

life ; and safely will dwell that household, 
the members of which commit their keep- 
ing to these Divine regulations. There is 
no need of the wisdom or authority of 
creeds or confessions of faith, than the 
Bible, to place the f amily under the wings 
of the Father of love. 

4th. On the duties consequent upon the 
relation of membership in the Church of 
Christ, the Bible is so full that it would 
seem like a work of supererogation for 
me to attempt the proof. Yet it may be 
necessary that I refer to the fact and its 
demonstration. (1.) "Not forsaking the 
assembling of yourselves together, as the man- 
ner of some is; but exhorting one another, 
and so much the more, as ye see the clay ap- 
proaching." — Heb. x: 25. This is a plain 
rule admonishing Christians to meet for 
public worship, and to exhort each other to 
steadfastness in their profession. (2.) The 
entire consecration of one's self to God is 
enforced in these words : "I beseech you, 
therefore, brethren, by the mercies of God, that 
ye present your bodies a living sacrifice, holy, 



POSITIVE THEOLOGY. 31 

acceptable unto God, tvhich is your reasonable 
service." -^Rtom. xii: 1. (3.) There are 
plain rules given for private and public 
prayer, "But thou, when tlwu pray est, enter 
into thy closet, and when thou hast shut thy 
door, pray to thy Father, which is in secret" 
etc. — Matt, vi : 6. "Confess your faults 
one to another, and pray one for another, that 
ye may be healed" — James v: 16. But it 
is needless that I should extend this refer- 
ence further, since rules for religious obedi- 
ence are found on every page, especially of 
the New Testament; and no sincere in- 
quirer need remain long in doubt respect- 
ing his duty. 

5th. It is claimed by some that the Bible 
gives no special rule by which a trespass- 
ing member of Church can be properly 
and effectually dealt with. Such as raise 
this question certainly must have forgotten 
the instruction of Christ, which meets the 
case in hand. He says : "Moreover, if thy 
brother shall trespass against thee, go and tell 
him his fault between thee and him alone; if 
he shall hear thee, thou hast gained thy brother" 



32 POSITIVE THEOLOGY. 

— Matt, xviii : 15. On the efficacy of this 
rule in reconciling difficulties that may 
arise between brethren, I risk nothing in 
making this statement, that ninety-nine- 
hundredths of the troubles arising from 
personal trespass, disturbing the peace of 
the Church, might be effectually and har- 
moniously adjusted if this section of the 
law were, in its letter and spirit, strictly 
followed. In it there is profound philos- 
ophy, according with human experience. 
This must appear evident, if you will but 
examine the first of the three steps in the 
process : "Go and tell him his fault between 
thee and him alone" This interview is to 
be strictly private ; free from all excite- 
ment arising from the presence of others, 
which is often a barrier to the spirit of 
conciliation. If this step to effect a recon- 
ciliation is successful, the matter is to rest 
here ; but if it should fail, then the next 
step is provided for — verse 16th ; and if 
this should not succeed, the further process 
is prescribed : " Tell it to the Church" — 
verse 17th ; and if he should still persist 



POSITIVE THEOLOGY. 33 

in the wrong, then his place is with the 
heathen man and publican. The rule is 
complete ; and no man professing Chris- 
tianity, will presume to raise a question 
against its perfection. I will give another 
rule adapted to the restoration of an erring 
brother: u Brethren y if a- man he overtaken 
in a fault, ye which are spiritual, restore such 
a one in the spirit of meekness; considering 
thyself lest thou also be tempted," — Gal. vi: 
1. This breathes the spirit of the Master, 
who went about doing good. It makes it 
the duty of the truly Christian man to go 
meekly, gently, and kindly to the erring 
one, and earnestly labor for his restoration. 
I may claim for this what I did for the law 
respecting a trespassing brother: that it 
will seldom fail in bringing the wanderer 
back to the narrow way. 

I have now given my first reason, with 
brief arguments and proofs, for being a 
member of the Christian Church, and I 
trust it will be satisfactory ; at least, I have 
aimed to speak plainly and candidly, and 
am willing to abide the verdict of an impar- 
3 



34 POSITIVE THEOLOGY. 

tial juror, who decides according to reason 
and the law of the kingdom. 

You may, however, ask, "Do not all 
Protestant denominations claim to take 
the Bible as their rule of faith and prac- 
tice?" To this I answer, Yes; and lest I 
should be regarded as not treating them 
with Christian courtesy and fairness, let 
me refer to the facts upon which this claim 
is set up, and also the evidence of its truth- 
fulness. 

The facts are these : 1st. They confess the 
inspiration of the Bible; that it is not of 
man, but of God. This is going far toward 
acknowledging the Scriptures as a sufficient 
law for faith and life. Indeed, it is vir- 
tually accepting them as such. But, 2d. 
There is an explicit avowal, that the Bible 
is entirely competent to guide the earnest 
inquirer into all truth, which forms the 
basis of Christian faith and practice, and 
that they receive it as the law of the 
Church. This is evident from the quota- 
tions I have already given from some of 
their creeds and confessions of faith; and 



POSITIVE THEOLOGY. 35 

knowing which, should I fail to acknowl- 
edge it, I certainly would be justly charge- 
able with a want of fair dealing ; and tliis 
I am desirous to avoid in these letters. 

Here, however, a stern query presses it- 
self forward, demanding to be heard, and 
will not be set aside, namely : The truth- 
fulness of this claim. How far is it well 
established ? Candor compels me to an- 
swer that, although made with sincerity, its 
veracity is seriously questionable, for the 
following reasons : 1st. Each of the denom- 
inations to which I have referred, and oth- 
ers not mentioned, have what they call a 
" Creed," or " Confession of Faith," more 
or less formidable in size, in which are 
special propositions, styled, " Articles of 
Faith," setting forth points of doctrine 
which form the basis of Church organiza- 
tion and fellowship ; and to which all are 
expected to subscribe who become mem- 
bers. To the candidate for membership, a 
sufficient number of leading questions are 
propounded to call out his sentiments re- 
specting these "Articles of Faith;" and 



36 POSITIVE THEOLOGY. 

if he is found deficient, that is, if he should 
seriously doubt the Scriptural soundness of 
these "dogmas" he is either rejected or else 
held to further examination. 

A second reason why this claim is seri- 
ously questionable is, if a member of one 
of these denominations should deny the 
authority of its "creed," how much soever 
he might affirm his faith in the Scriptures, 
he would be tried by it, and expelled from 
the Church for heresy, if he persisted. 
This must be true, else it, the creed, is in- 
operative. Their members are tried by 
the Confession of Faith, and not by the 
Bible. This, I am very sure, is a fair 
statement of the facts as they are. I am 
fully aware that these respective "articles " 
of belief are affirmed to be fully sustained 
by the Scriptures. But this is a question 
giving strong grounds of debate, and one 
which I do not now propose taking up. 

You have before you now two of my 
reasons for seriously doubting the truth- 
fulness of the claim set up by the different 
Protestant denominations, that they accept 



POSITIVE THEOLOGY. 37 

the Bible as the only rule of faith and prac- 
tice, while each has a creed separate from 
it. I leave you as a candid man, in the 
light of. all the facts with which you must 
be familiar, to decide how far my reasons 
are conclusive, and how far their claim is 
well founded. 

Fraternally yours. 



Letter II. 

My Dear Sir and Brother : 

In my former letter I gave you one rea- 
son why I am a member of the Christian 
Church, and I now, in further complying 
with your earnest request, avail myself of 
the blessings of Divine Providence to give 
a second, which I do with entire confidence, 
feeling assured of your sincerity in making 
the inquiry, and of the Scriptural truth of 
my position. An impartial hearing is all 
that is asked. 

My second reason why I am a member 
of the Christian Church is, this brother- 
hood receives the name Christian as the 
only divinely authorized appellation by which 
the followers of Christ should be designated 
or called. This they do meekly, reverently, 
and not arrogantly, as is charged by some. 
And certainly the name is beautiful and 
expressive, associating with itself the most 

(38) 



POSITIVE THEOLOGY, 39 

deeply interesting events and relations con- 
nected with the world's history, namely: 
the birth, life, teaching, death, and resur- 
rection of Christ, our redemption from the 
bondage of sin through him, and our rela- 
tion to him as "Head over all things to the 
Church." But as beautiful and expressive 
as the term Christian is, and as strongly as 
we may be inclined to give it the unmis- 
takable preference, it will not do to claim 
it to be the only divinely authorized name 
by which the disciples of Christ should be 
called without the clearest proof. To de- 
mand this is just and right, and to give it 
is the imperative duty of him who may set 
up this claim, or else abandon it as an 
assumption, incapable of demonstration. 
It has been, for some years past, my fixed 
habit to accept that as true which was ac- 
companied by incontestable testimony, and 
that only. I might not reject at once that 
which was wanting in proof; but when this 
occurred, I held it in abeyance for further 
development. Should I, therefore, ask you 
or any one to receive as true that which 



40 POSITIVE THEOLOGY. 

«• 

is not sustained by evidence, I certainly 
would lay myself open to the charge of 
inconsistency. To ask at the hands of 
others that which I will not permit them 
to ask at my own, would be highly ungen- 
erous, uncharitable, and dogmatic. In 
view of this, I proceed to lay before you 
the proof upon which the second reason for 
my present Church relation rests. 

1st. In Luke's history of apostolic la- 
bor, we have this record: "And when he 
had found Mm, lie brought him unto Antioch. 
And it came to pass, that a whole year they 
assembled themselves with the Church, and 
taught much people. And the disciples were 
called Christians first in Antioeh" — Acts xi: 
26. Here, in this renowned city, the me- 
tropolis of Syria, to which Pliny gave the 
title, "Queen of the East," surpassed 
only by two others in the Roman empire 
— Rome and Alexandria — the followers 
of Christ were called " Christians P And 
this occurred during the year Barnabas 
and Saul were employed there in preach- 
ing the word; and it is highly probable 



POSITIVE THEOLOGY. 41 

that they gave this name to the disci- 
ples ; and, if so, that they did it by Divine 
direction, which I shall presently demon- 
strate. 

Before proceeding to prove the point 
here assumed, permit me to refer to the 
following question not unfrequently raised 
adverse to it : " That this name was given 
to the disciples by the citizens of Antioch, 
in derision, as a nickname." To this, I 
oppose the following: (1.) It is a gratui- 
tous assumption, without the shadow of 
proof. And this in the settlement of a 
grave question only weakens the cause 
of the party introducing it, and tends to 
strengthen the opposite. (2.) The proba- 
bilities are, that had the people of the city 
given a name in derision as a term of re- 
proach, they would have selected one more 
opprobrious, since they were famous for 
their scurrilous wit, and not the very appro- 
priate, significant, and expressive appella- 
tion "Christian" Had they — the citizens of 
Antioch — desired to have given a name to 
the followers of the Messiah ; and had they 



42 POSITIVE THEOLOGY. 

been induced to do this from the highest 
respect and admiration for them, and the 
religion they professed ; and had they been 
guided in their choice by their refined 
Greek civilization, and by the inspiration 
of the Infinite One, they could not have 
selected one so just, so unexceptionable, so 
comprehensive, and so all-sided in its sig- 
nification as the one mentioned in the text. 
It is a complete circle in its meaning — an 
entire sphere. To be a Christian indeed, 
is to include within one's self all those 
qualities of mind and heart which the 
terms disciple, saint, brother, child of God, 
son of God, etc., express ; hence the name 
Christian, in its orb of expression, embraces 
the entire sum of qualities and relations 
designated by these terms. This can be 
said of no one of them. I therefore repeat, 
the probabilities are, that had the citizens 
of Antioch given a name to the disciples 
in derision, it would have been one expres- 
sive of their contemptuous and scurri- 
lous purpose, since their inventive genius 
was proverbial in this direction, and not 



POSITIVE THEOLOGY. 43 

one compassing our relation to each other, 
to Christ, and to God. 

2d. The meaning of the Greek word 
rendered "were called/' inevitably and 
forever sets aside the question raised, that 
this "name was given as a reproach." 
And in the development of this position, I 
purpose introducing my first argument in 
demonstration of the proposition, "That the 
term Christian is the only divinely authorized 
name by which the followers of Christ should 
be called" JNow, if it can be made to ap- 
pear that the original word in Acts xi : 26, 
translated "were called," uniformly means, 
in the New Testament, to impart a Divine 
warning, to give instruction under the guid- 
ance of inspiration ; and, in the passive 
voice, to receive Divine monition or coun- 
sel, and, when the verb is intransitive, to 
be named or known by a particular appel- 
lation ; I say, when these facts are made 
to appear, then it must follow conclusively 
that the term "Christian" given to the dis- 
ciples in Antioch, was by the inspiration 
of God. And further : if it is made to 



44 POSITIVE THEOLOGY. 

appear that the Greek word used in con- 
nection with the name "disciple, saint, 
heir," etc., rendered by our English word 
"called" does not, of necessity, mean to 
impart by Divine monition, then it also 
necessarily follows that "Christian" is the 
only name given to believers in Christ by 
Divine direction. This is as clear and di- 
rect statement of the points — of which 
there are two — to be proven, and which 
are indispensable to sustain the proposi- 
tion, as I can give. 

I shall now proceed to demonstrate the 
first pointy namely : That the original word, 
IP^jiaTtam^ rendered by the words, "were 
called " in Acts xi: 26, uniformly means, in 
the New Testament, to act by or receive 
Divine direction. 

1st, I refer you to Matt, ii : 12, which 
reads : "And being warned (jp^fiaveaOewe^ 
of Grod in a dream, that they should not 
return to Herod, they departed into their 
own country another way. 1 ' The history 
of this text is briefly as follows : Certain 
Magi, or wise men, were led, by the ap- 



POSITIVE THEOLOGY. 45 

pearance of a star in the East, to Jerusa- 
lem, in search of him "who was born king 
of the Jews." Herod, the son of Antipa- 
ter, an Iclumean, was, by the authority of 
the Roman government, the king of the 
Jewish nation ; and hearing the rumor that 
one was recently born who was heir to the 
throne upon which he sat, he was " greatly 
troubled," and resolved that this rival 
should be put to death. To effect this, he 
called the wise men who were in search of 
this new king, and requested them when 
they should find the young child to bring 
him word, for he was ignorant respecting 
the home of the infant. This he did under 
the plea that he might "come and worship 
him also." The probabilities are that the 
Magi agreed to his request ; but He who 
guided them by the star in the East to 
where the young child and his mother were, 
guarded the fulfillment of His word ; and 
before these sages had left the presence of 
the Messiah, to whom they paid worship 
and presented costly gifts, their way was 
made plain before them. The Divine hand 



46 POSITIVE THEOLOGY. 

turned their feet from the palace of Herod, 
and led tliem bv another way into their 
own country. That these men acted by 
Divine direction in not returning to Herod, 
will not be denied bv anv one ; and vet the 
word translated "were teamed of God" is 
from the same (yp^aaz^co) that the word 
rendered ''were catted" in Acts xi : 26, 
is. 

2d. In Matt ii: 22, the following rec- 
ord is given: "But when he heard that 
Archelaus did reign in Judea in room of 
his father Herod, he was afraid to go thith- 
er : notwithstanding, being warned of God 
(yprjuo-iodsc:) in a dream." The account of 
this text is : Mary and Joseph, the mother 
and reputed father of Christ, were directed 
by Jehovah to take the young child and 
make their escape into Egypt to avoid the 
wrath of Herod. Here they remained un- 
til word was brought by an angel that those 
who sought to harm the child were dead ; 
when they, warned by a dream, returned 
into the land of Israel. That Joseph acted 
bv Divine monition, in his returning from 



POSITIVE THEOLOGY. 47 

Egypt to the land of Israel, will not be 
questioned ; and the Greek word rendered 
"being warned of 6-od:' is from the same 

{yjprqfsaxt^ai) one which is translated "being 
warned of Gvd " in the 12th verse. 

3d. I now refer you to Luke ii : 26, 
which reads: "And it was revealed (*&- 
XpypaTeafievov) unto him by the Holy Ghost. 
that he should not see death before he 
had seen the Lord's Christ." We are 
told by the inspired historian that there 
was in Jerusalem one -whose name was 
Simeon, a just and devout man. waiting for 
the consolation of Israel."' This venerable 
servant of God. who is supposed to have 
been president of the Grand Sanhedrim, 
and " one of the most celebrated doctors 
and philosophers that had appeared in the 
Jewish nation since the time of Moses," 
clung with strong hope to the promises of 
deliverance to his countrymen — his breth- 
ren. He waited for the consolation of Is- 
rael; but age was dimming the brightness 
of his eyes, and weakening the strength of 
his frame, and he would appear to anxiously 



48 POSITIVE THEOLOGY. 

ask tlie question ; " Shall I live to witness 
the desire of my heart — the coming of the 
Lord's Anointed?" His anxious spirit 
was put to rest by heino- " divinely in- 
formed*' by "an express communication 
from God/' that his eves should behold the 
light of the Gentiles, and the glory of Is- 
rael. This Divine communication is ex- 
pressed by the word xv/^uazcaaz^o^ which is 
from the same (XWP *^ *) as those already 
introduced, and is of like signification. 

4th. I next ask your attention to Acts 
x : 22 ; "And they said, Cornelius the 
centurion, a just man, and one that feareth 
God, and of good report among all the 
nations of the Jews, was warned from God 
(e%p7][iaTta0irj) by a holy angel to send for thee 
into his house, and to hear words of thee.'' 
The history of this text is : Cornelius, who 
sustains an interesting character in this 
connection, was an officer in the Roman 
army. He was, nevertheless, a devout, just, 
holy, and benevolent man, fearing God with 
all his house. Doubtless his mind was 
struggling to gain clearer conceptions of the 



POSITIVE THEOLOGY. 49 

character of the Infinite Being; to obtain 
more decided evidence of the forgiveness of 
sins, and. to look forward through a less 
obscuring vail to an immortal life. Here 
was offered a beautiful gateway to intro- 
duce to the Gentile world the Light of Life 
— the brightness of the Father's glory — 
opening upon the centurion and his kins- 
men a new and more glorious realm of faith 
and experience. About the ninth hour of 
the day, he saw an angel " coming unto 
him," who gave him directions how to pro- 
ceed so as to gain that for which he sighed. 
In obedience to the instruction given, he 
sent messengers to Joppa to invite Simon 
Peter to his house, who should tell him 
what he ought to do, that he might enjoy 
clearer light and firmer hope in God. Now 
that in all this Cornelius acted under the 
guidance of God, is beyond the reach of 
cavil even. And the words " was learned 
from Gro&" {zy^aaTtadr^ which assure us of 
this, are from the same original word (jCPV m 
aa-e'eo) that those I have already quoted 
are. 



50 POSITIVE THEOLOGY. 

5th.. In further proof of my position, I 
introduce Hebrews yiii: 5, which reads: 
" Who serve unto the example and shadow 
of heavenly things, as Moses was admon- 
ished of Grod (xexpqpepeaae) when he was 
about to make the tabernacle ; for, See 
(saith he) that thou make all things accord- 
ing to the pattern showed to thee in the 
mount." By referring to the twenty-fifth, 
twenty-sixth, and twenty-seventh chapters 
of Exodus, you will find a detailed ac- 
count of the instruction Jehovah gave to 
Moses respecting the construction of the 
tabernacle. Its size, configuration, and its 
court ; the kind and quality of the mate- 
rials of which it was to be built, were 
minutely given. The furniture of the 
sanctum and the sanctum sanctorum, the 
number of pieces, their names, of what to 
be constructed, how to be made, and where 
to be placed, were all set forth with partic- 
ular exactness and detail. All this direc-' 
tion Grod laid before Moses in Mount Sinai, 
accompanying it with the following positive 
injunction; "And look that thou make 



POSITIVE THEOLOGY. 51 

them after the pattern which "was showed 
thee in the mount," — Exodus xxv : 40. 
There can not, it strikes me, be the shadow 
of a doubt that Moses built the taberna- 
cle, and furnished it, under the especial 
instruction of God. And the very phrase, 
"was admonisJied of God" (ypr^aziaai) which 
expresses this leading of the Jewish law- 
giver, in his work, by the Divine hand, is 
from the same word (xpr^ua-^co^ that those 
are which have been referred to. 

6th. In the eleventh chapter and seventh 
verse of Hebrews is the following allusion 
to Xoah and his salvation, together with his 
household, by obeying Divine instruction : 
"By faith JNToah, being warned of Grod 
typy parted &<:} of things not. seen as yet, 
moved with fear, prepared an ark to the 
saving of his house." A brief and yet 
comprehensive record of the event to which 
the text refers, may be found in Genesis, 
sixth chapter. The sins of the world had 
reached their culmination. The day of ter- 
rible retribution was approaching. Nbak, 
in consideration of his righteousness, had 



52 POSITIVE THEOLOGY. 

"found grace in the eyes of the Lord." He 
was warned of the approaching danger, and 
commanded to build an ark — the plan of 
which God laid before him — for the salva- 
tion of himself and family. In obedience 
to the directions given, he and all his were 
saved. Permit me to ask, Can there be a 
question raised respecting Xoah's being led 
in this preparation by the inspiration of the 
Almighty ? To me it appears impossible. 
And yet the same word is used to express 
this Divine guidance of Noah that was em- 
ployed in giving the name "Christian" to 
the disciples in Antioch. 

7th. I will refer to one more text, and 
then rest my proof, predicated upon the 
word xPW aTe £ w > on this point. "But what 
saith the answer of God (y^uazcaao^ un- 
to him ? I have reserved to myself seven 
thousand men, who have not bowed the knee 
to the image of Baal." — Rom. xi : 4. The 
facts to which reference is here made, may 
be found recorded in 1 Kings, nineteenth 
chapter. Elijah complained of the treach- 
ery and corruption of Israel, declaring that 



POSITIVE THEOLOGY. 53 

he alone of all the prophets was left, and 
that his life was sought. To which Jeho- 
vah replies : " But I have left me seven 
thousand in Israel, all the knees which 
have not bowed unto Baal, and every 
mouth which hath not kissed him." The 
word used in this text (Rom. xi : 4) sig- 
nifies a response from God — a Divine an- 
swer — correcting a wrong impression in the 
mind of this ancient and faithful servant. 
Suffer me here, in closing this part of 
my proof, to ask your special attention to 
the remarkable fact, that in Matt, ii : 12, 
22; Actsx: 22; Heb. viii: 5; xi; 7; and 
Rom. xi: 4, the word deou — "of God"— is 
not in the Greek ; and yet our translators 
have supplied it as though it were, and 
very justly too ; for the words xpr)[iari<iOevre<;, 
XprjfjLauaOeiz, eyp^panad'/j, xeyprjpazcaac^ ypypa- 
Tcadecc;, and xpyfiaTeapo^ meaning to give Di- 
vine instruction and response, clearly im- 
ply the phrase "of God." This, of itself, 
is very decided proof of my position. And 
the question naturally comes up, Why not 
supply the phrase "of God" in Acts xi; 



54 POSITIVE THEOLOGY. 

26, as well as in other places where the 
same word occurs ; and especially since 
there are no known conditions connected 
with its use on that occasion why it should 
not be ? The passage would then read : 
"And the disciples were called of God 
Christians first in Antioch." 

In introducing the preceding texts in 
demonstration of the point assumed, name- 
ly: That the word tP r tl mTL l C0 uniformly means, 
in the New Testament, to give Divine instruc- 
tion, or to act under it, I have been careful 
to present a brief history of each, that the 
meaning of the word might be clearly seen ; 
and that it is employed in the sense I claim 
will not be denied by any candid and well- 
informed man. This being the uniform 
scope of the word when used by the writers 
of the JSTew Testament, it conclusively fol- 
lows that the disciples in Antioch were 
called Christians by the inspiration of Grod ; 
therefore, the name Christian is divinely 
authorized. 

I now propose asking your attention to 
the testimony of Dr. Adam Clark, on the 



POSITIVE THEOLOGY. 55 

signification of the word xPW aT£ C m i given in 
his comment on Acts xi ; 26. He says : 
" The word yp^/uaz^co in our common text 
which we translate were called, signifies, in 
the New Testament, to appoint, warn, or 
nominate by Divine direction. If, there- 
fore, the name was given by Divine appoint- 
ment, it is most likely that Saul and Bar- 
nabas were directed to give it ; and that, 
therefore, the name Christian is from Grod, 
as well as that grace and holiness which 
are so essentially required and implied in 
the character. Before this time the Jew- 
ish converts were simply called among 
themselves disciples, that is, learners, be- 
lievers, saints, the Church, or assembly ; and 
by their enemies, Nazarenes, Galileans, the 
men of this way or sect ; and perhaps by 
other names which are not come clown to 
us. They considered themselves as one 
family, and hence the appellation of breth- 
ren was frequent among them. It was the 
design of Grod to make all who believed of 
one heart and one soul, that they might con- 
sider him as their Father, and live and love 



56 POSITIVE THEOLOGY. 

like children of the same household. A 
Christian, therefore, is the highest char- 
acter which any human being can bear 
upon earth ; and to receive it from God, 
'as those appear to have done, how glorious 
the title." 

In this quotation, two points are admit- 
ted by the learned and able commentator, 
namely : 1st. That the word xPW aTe £ w sig- 
nifies, in the New Testament, to appoint, 
warn, or nominate by Divine direction." 
2d. That the disciples in Antioch " appear 
to have" received the appellation Christian 
"from God." Now, in conceding these, 
there is a virtual granting of the position 
I have assumed ; for they substantially 
amount to the same proposition. 

The second point in the statement of the 
argument, that the original word rendered 
call, in connection with the terms disciple, 
saint, brethren, now claims attention. This 
word (xaXsa)) means to invite, to direct, to 
come, to summon, to call to any duty, to invite 
to he, etc., and nowhere necessarily signi- 
fies to be divinely instructed, or led by inspira- 



POSITIVE THEOLOGY. 57 

tioa, or named by Divine direction. A few 
references will be sufficient to set this 
clearly before you: (1.) ''To all that be in 
Rome, beloved of God, called (xjtyratcj from 
xahco) to be saints.'' — Rom. i: 7. "Unto 
the Church of Grocl which is in Corinth, to 
them that are sanctified in Christ Jesus, 
called (yj^oc:) to be saints/' etc. — 1 Cor. 
i : 2. It is evident that the meaning of 
the term "call" or "called" is limited to 
the simple idea of inviting to he or to become. 
Again : "For both he that sanctineth and 
they who are sanctified, are all of one ; 
for which cause he is not ashamed to call 
(xakeev) them brethren." — Heb. ii : 11. 
"For many are called, (eem xXrjToe^) but few 
are chosen." — Matt, xxii : 14. "I marvel 
that ye are so soon removed from him that 
called (zaleaavzos) you into the grace of 
Christ, unto another gospel." — G-al. i: 6. 
"For, brethren, ye have been called (exty 
dr.zz) unto liberty ; only use not liberty for 
an occasion to the flesh, but by love serve 
one another." — Gal. v: 13. It sometimes 
means the speaking a name or title, not by 



58 POSITIVE THEOLOGY. 

Divine monition, as in Luke xv: 19: "And 
am no more worthy to be called (xlrjOyvau) 
thy son ; make me as one of thy hired serv- 
ants." In 1 Corinthians xv : 9, we read: 
"For I am the least of the apostles, that 
am not meet to be called (xakeeaOat) an 
apostle, because I persecuted the Church 
of God." From these and numerous other 
texts the conclusion is irresistible that this 
word is never used to signify Divine moni- 
tion ; therefore, the question that some have 
raised that, since the followers of Christ 
were called "disciples, saints, brethren" etc., 
as well as Christians, if the one were given 
by inspiration then were the others also, 
is without any foundation ; for the words 
used in connection with the former (" dis- 
ciple," etc.) and with the latter ("Chris- 
tian ") are entirely different in their scope 
and meaning, as I have clearly shown. 
And I think you will not charge me with 
either egotism or dogmatism, if I now 
claim that I have fairly met and set aside 
the assertion that the appellation " Chris- 
tian" was given to the disciples in Antioch 



POSITIVE THEOLOGY. 59 

in derision ; and that I have demonstrated 
that tins name — Christian — is the only divinely 
authorized appellation by which the followers 
of the Messiah should be called. 

A second reason why "Christian" is ac- 
cepted by this brotherhood as their only 
religious name rests upon those texts where 
it is especially mentioned or else certainly 
implied. True, these are not numerous. 
Dr. Clark says : "It is worthy of remark 
that this name occurs in only three places 
in the Xew Testament." jNTow, the plain 
inference from this statement of the doc- 
tor's is, that, since it is so seldom men- 
tioned in the law of the kingdom, it would 
be presuming rather much to claim it as 
the Heaven-ordained name for the disciples 
of Christ. Certainly those who would con- 
demn others as presumptuous on so slight 
ground as this have forgotten the law which 
saith : " The testimony of two men is true ;" 
and also, "That in the mouth of two or 
three witnesses, every word may be estab- 
lished." 

But I will give the testimony as I find it 



60 POSITIVE THEOLOGY. 

in the holy record. In Acts xxvi : 28. we 
read : " Then Agrippa said unto Paul. 
Almost thou persuadest me to be a Chris- 
tian." This, assuredly, is a frank and 
manly expression of a truthful sentiment, 
the basis of which was his — Agrippa's — 
knowledge of. and belief in. the prophets, 
who spoke concerning the Messiah, and the 
apostle's forcible reasoning that Jesus was 
the Christ. It was the result of Paul's 
demonstration and the king's faith. But 
why use the term Christian instead of dis- 
ciple or saint ? The inference is. that the 
disciples or saints were generally known 
by that appellation, and, hence, was their 
common name in Ca?sarea as well as in An- 
tioch. This inference is greatly strength- 
ened by the fact that this appellation was 
given to the brethren in the latter city 
about the year -i2. and that Agrippa's con- 
fession was made about the year 62 — twenty 
years afterward. Quite enough time for it 
to have been received in all the Churches, 
since the apostles and their co-workers in 
the ministrv traveled extensively from citv 



POSITIVE THEOLOGY. 61 

to city, visiting the various congregations to 
strengthen them in the faith, and especially 
since it was given by Divine appointment 
in Antioch. 

The next text I shall ask attention to, 
may be found by referring to 1 Peter iv : 
16: " Yet if any man suffer as a Christian, 
let him not be ashamed ; but let him glo- 
rify G-od on this behalf." It is evident 
that the saints to whom this and the suc- 
ceeding letter were addressed, were known 
as Christians, and because of this were li- 
able to suffer persecution. The apostle 
recognized them by this name ; and among 
their enemies this was their distinctive ap- 
pellation, which marked them as objects of 
jealous hate and bitter malignity ; hence, 
the peculiar structure of the text : "If any 
man suffer as a Christian," that is, because 
he is known as a Christian. This was suf- 
ficient to subject him to reproach and con- 
tumely, to thrust him into prison, and to 
bind him to the stake. 

Permit me, now, to refer you to two 
quotations, in which the name Christian is 



62 POSITIVE THEOLOGY. 

clearly implied. Ephesians iii: 14, 15: 
"For this cause I bow niy knees unto the 
Father of our Lord Jesus Christ, of whom 
the whole family in heaven and earth is 
named," James ii : 7: "Do they not blas- 
pheme that worthy name by which ye are 
called?" In the former of these texts, the 
following points are deducible : 1st. That 
Grod has but one family, which includes 
all the redeemed in heaven and on earth. 
2d. That the members of this family, at 
the time this letter was written by the in- 
spired penman, bore the same appellation 
or name. 3d. That this name was Chris- 
tian ; for the apostle says : "Of whom," 
that is, of Christ, or from him, "the whole 
family in heaven and earth is named." 
Dr. Clark, in commenting on this passage, 
says : " Christ gives the name of Christian 
to all the real members of his Church upon 
earth ; and to all the spirits of just men 
(saved since his advent and through his 
blood) in heaven." It is certainly true 
that the members of God's family who 
have gone to mansions above have no sect- 



POSITIVE THEOLOGY. 63 

arian or party names, but are known as 
Christ's redeemed ones — as Christians — for 
of him they are called : therefore, I con- 
clude, that, since the entire family in heav- 
en and earth is divinely called by one name, 
thos.e members still dwelling in tabernacles 
of clay should not assume sectional or un- 
authorized appellations ; but cheerfully and 
meekly accept the one given by Infinite 
Wisdom. 

The latter text — James ii: 7 — and its 
connection, present these points : 1st, That 
those who opposed the saints, and blas- 
phemed, were the enemies of Christ and 
his followers. 2d. That the disciples were 
called by the name which was blasphemed 
by their opposers. 3d. That this name 
blasphemed was Christ. The conclusion, 
therefore, is, that these brethren were 
called Christians, since this term is derived 
from Christ, and to be called by his name 
is to receive this appellation. 

And further : since Christian is derived 
from Christ, it follows that to cast reproach 
upon the former is blaspheming the latter • 



64 POSITIVE THEOLOGY. 

for he says: "Inasmuch as ye have clone 
it unto one of the least of these my breth- 
ren, ye have clone it unto me." The wicked 
persecutors of the primitive Church sought 
every opportunity to revile the name Chris- 
tian — which must have been the distinctive 
appellation of the saints, else it could not 
have been aspersed — and because of this, 
were charged with blasphemy. I there- 
fore claim that these texts sustain, with 
great force, the position that the title 
" Christian " was received by the ancient 
disciples of Christ as their only divinely 
appointed name ; and that they were recog- 
nized by it. 

A third reason why this Church receives 
the name Christian only, rests upon the 
scope of its meaning. There is, as I before 
remarked, no other term ever applied to 
the servants of Christ that includes so 
much, that has so wide a range as this. 
To be a Christian is to attain the hia'hest 
character possible to any one on earth ; is 
to be all the laws of God require. It em- 
braces the following specialties : 1st. Our 



POSITIVE THEOLOGY. 65 

union with Christ — that we are his ; for none 
are entitled to it except such as are in- 
grafted into him as the branch is into the 
vine. To give it to any who are not thus 
united to him is a misnomer, a gross per- 
version of its meaning, applying it to a 
purpose wholly at variance with its signifi- 
cation. 2d. Since it expresses union with 
Christ it must include discipleship, as this 
word means learner, and all Christians are 
such. It is with them the great aim of life 
to "grow in grace, and in the knowledge 
of ike truth." Christ is, through his Divine 
law, their spiritual teacher, and they are 
his pupils. The most profound student 
among them will not claim to have made 
himself familiar with all the grand and 
beautiful ideas and sentiments of Christian 
truth. There are realms of thought and 
experience in the curriculum of Christ's 
university above and beyond what he has 
yet attained. The themes of study are in- 
exhaustible. 3d. The name Christian in- 
cludes the idea of saintship, which means 
holiness, sanctity, since all who may truly 
5 



66 POSITIVE THEOLOGY. 

wear it are cleansed, sanctified ; for those 
only are his who have his spirit, and those 
who have his spirit must be consecrated to 
him. 4th. It also embraces the idea of 
brotherhood ; for if we are Christ's, then 
are we of God's household; and, hence, are 
members one of another in particular, bear- 
ing fraternal relations. 5th. It expresses 
heirship with Christ. "If ye be Christ's, 
then are ye Abraham's seed, and heirs ac- 
cording to the promise," says the inspired 
writer. The Christian is an "heir of God 
and a joint-heir with Christ." * • 

But it is unnecessary that I should en- 
large ; let it suffice to remark that this 
term (Christian) is a complete circle in its 
meaning, while all others are mere seg- 
ments. It embraces the idea of faith in 
Gocl and in Christ ; of love and obedience 
to them ; of charity to the brotherhood ; 
of kindness to all men ; of integrity to 
truth ; of untiring devotion to the right ; 
of purity and uprightness of character; 
and, in brief, of every grace of the spirit 
so pleasing in the sight of God and praise- 



POSITIVE THEOLOGY. 67 

worthy in the sight of men. Xo other title 
applied to the followers of Christ expresses 
so much. Disciple, in its simple meaning, 
signifies learner, and was commonly given 
to those who became acquainted with and 
adopted the sentiments of another ; hence 
those who learned and entertained the phi- 
losophy of Socrates, Pythagoras, and Plato, 
were called their disciples. Saint means 
sanctified, holy, pure ; hence, was applied 
to the devout of the Old Testament. Breth- 
ren, or brother, indicates the relation each 
member of the same household sustains to 
the others ; and as the disciples formed but 
one family, they were called brethren. 

It is also true that the different names 
distinguishing the various Protestant de- 
nominations are sectional and fragmentary 
in their signification. Each is expressive 
of some one or more doctrinal sentiment ; 
hence, is purely sectional. The leading 
idea expressed by the name "Hjiiscojxdkui 
Church" is its peculiar form of ecclesiasti- 
cal government. And so with the name 
"Presbyterian Church" "Methodist Episco- 



68 POSITIVE THEOLOGY. 

pal Church" relates mainly to its form of 
government ? and the circumstances of its 
first organization. " Wesleyan Methodist 
Church" signifies that it has adopted the 
true sentiments of John Wesley. The 
prominent idea couched in the name "Bap- 
tist Church" is that all le°'al members of 
Christ's kingdom are immersed believers ; 
that this is the initiatory process into the 
household of faith. "Unitarian Church" is 
expressive of a belief in the unity of God 
in contradistinction to the Trinity, or a 
belief of Unity in unity instead of Trinity 
in unity. " Universalist Church" signifies 
faith in the final holiness and happiness of 
all God's intelligent creatures. The lead- 
ing idea expressed by the name " Luther- 
an Church " is, that its members receive 
the fundamental sentiments advocated by 
Martin Luther, the great and successful 
reformer. And what I have said of those 



names mentioned is true of the entire cat- 
alogue of denominational appellations, ex- 
cepting "Christian." 

You will observe that I do not call in 



POSITIVE THEOLOGY. 69 

question the leading sentiments expressed 
by the terms Episcopalian, Presbyterian, 
Methodist Episcopal, TTesleyan, Baptist, 
Unitarian, TJniversalist, and Lutheran. 
These are not under review at present. 
The point I am aiming to demonstrate, is 
their want of catholicity — their sectional 
and fragmentary signification. Suppose I 
admit the sentiments expressed by these 
several appellations to be true, then, Epis- 
copalian including one leading idea, and 
Presbyterian another, and neither one of 
these names embracing both ideas, it neces- 
sarily follows that they are fragmentary in 
their meaning, and, hence, sectional ; for 
that which includes only a part of the ivhole 
is of necessity sectional. It can not be oth- 
erwise, unless it can be proven that the 
axiom, " The whole is greater than any of its 
parts" is not true. The same maybe said 
of the terms "Baptist" and u Unitarian;" 
for they express different sentiments, and 
neither appellation includes both senti- 
ments; hence, each must be fragmentary 
in its signification. And this is true of all. 



70 POSITIVE THEOLOGY. 

Further still : take all these denomina- 
tional names together, and admit the lead- 
ing sentiments they set forth to be true — 
which, by the way, I should be very un- 
willing to do — they would only measure a 
few degrees in the great circle of religious 
truth. This can not be said of the Divine 
appellation, "Christian." Its complete 
comprehensiveness, its catholicity, no one 
will hazard his candor and reputation by 
denying. It bears upon every feature the 
impress of Divine approval. Look at it 
from every point of observation you please ; 
try it by every honorable test, and still it 
stands unrivaled as the name of Christ's 
disciples, having been given by the inspi- 
ration of the Holy Spirit. Regarding it 
in this light, we, as the followers of the 
Messiah, accept it as our only name. 

I have now °iven vou my second reason 
for being a member of the Christian Church, 
and it only remains for me. in closing this 
letter, to refer to two objections that are 
not unfrequently raised against our receiv- 
ing this name only. 



POSITIVE THEOLOGY. 71 

1st. It is very emphatically asserted by 
some to be " presumption, and therefore 
unauthorized." Respecting our authority 
for this action, we are entirely willing to 
rest the case upon the evidence already 
submitted. If it is not sufficient, then is 
testimony valueless. As it regards the 
next item: if it is presumption to call one's 
self a "Christian," then is it presumption 
to be a Christian ; but if it is not arrogance 
— as this is one meaning of presumption — - 
to be a Christian, then is it not arrogance 
to be called such. And as it is the ac- 
knowledged duty of all to be Christians, it 
certainly follows that all have the right or 
privilege of being called or calling them- 
selves by that title; for any one may, with- 
out in the least presuming, be called or call 
himself by that appellation expressive of 
what he is. I readily grant that, for any 
one who has not the spirit of Christ to ap- 
propriate that name to himself, it would be 
unreasonable and arrogant ; but for one 
who is united by living faith to the Head 
of the Church, to receive and be known by 



72 POSITIVE THEOLOGY. 

it is reasonable, appropriate, and Scriptural, 
and not presumption. 

2d. It is claimed that we "have no right 
to take a general name, and appropriate it 
to a special organization." To this I reply : 
(1.) "We have not laid, an embargo on this 
name, interdicting all others from using it. 
They have all the right to it we have ; but 
if they choose to be known by some other 
appellation, the fault is not ours. (2.) If 
a number, or even a majority of the mem- 
hers of a family, should choose to call them- 
selves by some other than their patronymic, 
while the residue should adhere to the an- 
cestral name, could the former, with the 
slightest show of justice, arraign and con- 
demn the latter for this faithful allegiance 
to their paternal title ? Certainly not. So, 
if we choose to call ourselves Christians, 
which is derived from Christ, the "author 
and finisher of our faith," and others should 
make a different selection, we plead "not 
guilty" in that we have remained faith- 
ful in our loyalty to the household name. 
(3.) It must be remembered that, although 



POSITIVE THEOLOGY, 73 

this Is a general name, it is no less a specific 
or particular name ; for each disciple of 
Christ may be designated by it as well as 
the whole brotherhood. I therefore think 
the allegation that we are overgenerous to 
ourselves, is wanting in all the essential 
elements of truth. 

Fraternally yours. 



Letter III. 

My Dear Sir and Brother : 

I again resume my pen that I may lay 
before you a third reason for my being a 

member of the Christian Church, which 
may be thus stated : Christian Character is 
the only test of Christian felloicshij). This 
is one of the cardinal principles — one of 
the landmarks, as well as a distinctive 
feature — of the denomination ; and one to 
which we purpose adhering faithfully, and 
which we propose maintaining, both by 
precept and example, with unyielding fidel- 
ity. It has been, and still is, a source of 
great pleasure and rejoicing to me, amid 
the shifting scenes of life, to acknowledge 
this as the basis of Christian fellowship, and 
to be associated with those who cordially 
accept it as the platform of brotherhood. 
Nor have the objections which some have 
raised against it as a sure and reliable 
(74) 






POSITIVE THEOLOGY. 75 

foundation of religious fellowship, weaken- 
ed, in the least, my confidence in its all- 
sufficiency. Indeed, they have rather 
tended to strengthen my reliance upon it 
by inducing investigation, which has re- 
sulted in more clearly developing its entire 
fitness for the purpose mentioned ; and in 
more certainly establishing its Divine ap- 
proval. With this deliberate and firm 
conviction of both head and heart, I sub- 
mit to you, with great pleasure, this basis 
of Christian association, accompanied with 
some of its arguments and illustrations, 
trusting that you will give the whole (the 
sentiment and its proof) a patient, thor- 
ough, and candid investigation. 

Permit me, in opening the discussion of 
this question, to state the following propo- 
sition, as the first point in the argument, 
namely : Christian character is the true test 
of Christian fellowship. This includes a 
part of the cardinal principle which was 
submitted in the opening_of this letter, and 
which is one of the distinguishing charac- 
teristics of the Christian Church. The 



76 POSITIVE THEOLOGY. 

residue, as well as some of the terms of 
the proposition itself, will be introduced 
and argued in a subsequent letter. I do 
this to avoid, as far as possible, all com- 
plexity, that you may obtain a plain, truth- 
ful, matter-of-fact view of the whole ques- 
tion of Christian fellowship. And I need 
hardly remind you of its importance. For 
ages past it has been a theme of anxious 
and earnest inquiry with all thoughtful, 
loving, Christian men. From the time 
the Savior gave birth to it in these words : 
"That thev all maybe one as we are one," 
till now, few subjects have been more fre- 
quently the burden of holy prayer than 
this. Every renewed heart has felt it, and 
ererv Christian tongue has uttered it. It 
has gone up like holy incense to the Infi- 
nite One from millions of altars; and no 
true soul has ever offered an opposing sen- 
timent. Learned and able men have writ- 
ten and spoken upon it, and plead for it, 
and thirsted for the day to come when man 
shall be received into full fraternal relation 
for his manhood in Christ ; when there 



POSITIVE THEOLOGY. 77 

shall be "one fold and one Shepherd." 
And as we are brethren, having one Father, 
one hope, and one home, let us go through 
the investigation of the subject now before 
us with true Christian frankness. 

I now turn to the proposition, Christian 
character is the true test of Christian fellow- 
ship. 

On this, questions like the following may 
be asked: "Does this test comprehend 
enough ? Is it sufficiently broad, and yet 
specific ? Will it guard, on the one hand, 
against latitudinarianism, and, on the oth- 
er, against sectarianism?" To these, and 
to all questions of the same class that may 
be raised upon this proposition, but one 
truthful answer can be returned, to which 
all in whom the love of God reigns su- 
preme will give their hearty concurrence. 
The answer is : Most certainly the test is 
sufficiently comprehensive, broad, and spe- 
cific, and will safely guard against both 
latitudinarianism and sectarianism. If it 
is not, however, then is it entirely useless 
that any man or men should attempt to 



78 POSITIVE THEOLOGY. 

make one, the lines of which shall be more 
distinctly developed, or the standard of 
which shall be more elevated or more ac- 
curately graduated. To claim the right 
and ability to construct one better adapted 
to determine the conditions of Christian 
brotherhood, is unmitigated arrogance ; and 
none but the superstitious, ignorant, or dog- 
matic bigot will defend any such claim. It 
might be maintained where darkness and 
tyranny sit intrenched behind despotic 
power, holding the reins of authority, lord- 
ing it over men's consciences, crushing the 
freedom of inquiry and thought, and stran- 
gling the uprising of a broad, generous 
manhood ; but where light breaks in upon 
society, pouring its rays through all its 
channels, and rendering the duties and re- 
lations of its members clear and unmis- 
takable, it can not long survive. And in 
proportion as truth prevails, so must this 
claim give way, yielding its grasp upon its 
victims, until they walk forth free men, 
ready to love and fellowship others for 
what they are, and not for what they pro- 



POSITIVE THEOLOGY. 79 

fess, and be loved and fellowshiped in re- 
turn on the same condition. 

I desire, at this point, to call your atten- 
tion to this truth, that, in many of the 
transactions of life, we are controlled by 
the principle which is the vitality of this 
test, namely: the character that such a 
one may sustain, or the quality of such and 
such an article. If circumstances made it 
necessary for you to commit your business 
affairs into the hands of another, would 
you not be guided, in the selection of your 
agent, by the character you deemed requi- 
site to him who should occupy that rela- 
tion to you? Undoubtedly you would. 
Hence your action in the premises would 
be determined by this principle, if nothing- 
else contravened. 

Again : Should it become necessary, or 
should you wish to form a partnership 
with some one, for the purpose of trade, 
manufacture, or commerce, would you not 
be controlled, in your choice of a partner, 
by the character he sustained ? If the se- 
lection should lie between two who might 



80 POSITIVE THEOLOGY. 

desire to be thus associated with you, it 
could be determined judiciously only on 
this principle. The ability to give in de- 
tail the regulations and laws that enter 
into and govern any one of these depart- 
ments of industry, would not be sufficient 
of itself. I do not say that this is not a 
weighty element in the qualification of a 
commercial man ; but I do maintain that 
it alone is not enough. Nor would any 
careful business man endanger his reputa- 
tion, or jeopardize his finances, by making 
one wanting in all else but this a partner 
in his firm. Is he prompt, discreet, truth- 
ful, and trustworthy? Does he possess 
ability, and manly, incorruptible moral in- 
tegrity ? These, or similar questions, you 
would require answered affirmatively, for 
these are essential constituents of the char- 
acter that would command confidence. And 
he who sustained all these would be your 
first choice, other things being equal. 

Were you seeking a location which you 
desired to make a home for yourself and for 
your children after you, would not the facts 



POSITIVE THEOLOGY. 81 

as to health, fertility, and trade be regard- 
ed as considerations wielding a strong in- 
fluence in determining your choice ? And 
would not the reputation of the citizens«for 
truth, industry, morality, and intelligence 
be weighty considerations in settling the 
question of location ? Most assuredly they 
would. And they are such as no thought- 
ful, sagacious, and prudent man is likely 
to overlook. His questions would run 
about thus : Is it healthy, fertile, and con- 
venient to trade? Are the people tem- 
perate, industrious, moral, and intelligent ? 
Settle these inquiries, and you settle also 
the question of location ; for they determ- 
ine the character of the place, and the 
character in turn controls the choice, if 
nothing else intervenes. It is the only 
true test, and to depart from it would be 
to decline the certain means of safety, and 
to render one liable to errors and mistakes 
difficult to remedy. 

I further remark that what is true re- 
specting the power of character of persons 
or places in determining action is also true 



82 POSITIVE THEOLOGY. 

of the quality or property of things. Your 
value of a tree in your orchard is measured 
by the quality and quantity of the fruit it 
bears ; and you are influenced in its care 
and culture by this value, which is gradu- 
ated by the quality of the tree. And so 
are you directed in your attention to, and 
care of, your horse in his stall, and in the 
selection of stock for } r our farm, and also 
in the purchase of various useful articles. 
It is. the quality that determines action, 
when other things are equal. But it is not 
necessary that I should pursue this line of 
illustration further. 

The question I desire now to press is, if 
character and quality are conditions that 
enter so largely in determining our actions 
in the business affairs of life, why may they 
not be regarded as legitimate and certain 
tests or conditions governing us in our re- 
ligious bearing toward others, and especi- 
ally in our fellowship with them ? If there 
is any good reason why they should not, I 
confess myself unable to to see it — wholly 
unacquainted with it. I claim that char- 



POSITIVE THEOLOGY. 83 

acter — as this includes essential proper- 
ties — when qualified by the term Christian, 
is the true basis of Christian fellowship. 
This, I am persuaded, will appear evident 
if you will but weigh carefully and candidly 
the following considerations. 

1st. The test is sufficiently specific. There 
is no ambiguity in it. When it is claimed 
that such a one sustains a Christian charac- 
ter, the idea intended to be conveyed can no 
more be misapprehended than it can when 
it is affirmed that such another one has a 
vicious character. The terms virtuous and 
benevolent, or vicious and avaricious, when 
applied to any one, do not more certainly 
designate special qualities or properties of 
character, than the term Christian. And 
yet we are all satisfied with the power and 
specialties of these words in defining char- 
acter, and are at no loss in determining the 
class to which he, to whom any one of them 
may justly be applied, belongs ; nor are we 
puzzled in deciding the moral and social 
relation this may place him in to us. Nor 
will it be maintained that these are more 



84 POSITIVE THEOLOGY. 

distinct and positive in their signification 
of character than the term Christian. In- 
deed, they possess far less power in compass 
than it ; for they, taken separately, included 
only one element of character, while it em- 
braces every quality of mind and heart 
essential to constitute one a member of the 
household of faith. If a man is a Christian, 
he is just what the law of Christ requires, 
and is entitled to your cordial fellow ship ; 
and he who withholds it, knowing him to 
be such, certainly is inexcusable. He can, 
by the authority of the truth, make no fur- 
ther demands of him. It is a finality, and 
all other questions must yield to it. You 
accept him for what he now is. If the 
Father has received him, so must you, and 
so must all who love Christ. To admit 
that one is a Christian, is granting that he 
is in fellowship with the Father and the Son ; 
and to submit other tests to such a one as 
conditions of fellowship, is the summit of 
incongruity. No catalogue of questions, or 
articles of faith, crammed and packed to 
their very brim with straight out-and-out 



POSITIVE THEOLOGY. 85 

"orthodoxy," can more clearly and specific- 
ally point out the genuine landmarks of 
spiritual excellence, than the simple inter- 
rogation, Is he a Christian? truthfully an- 
swered, He is. And I very seriously doubt 
whether they, plied by all the ingenuity and 
address of a Clerical Council or a Session 
of Elders, would not fall far short of it, in 
measuring the breadth and depth of the 
soul's love to Grod and to Christ. 

2d. A second consideration, which will 
strengthen the proposition that Christian 
character fa the true test of Christian fellow- 
ship is, that it gives a basis sufficiently broad. 

Now, it is just and right that every man 
should be governed in his appreciation of 
others by that principle which will induce 
him to recognize and acknowledge what- 
ever real worth others may possess. This 
is an equitable and safe rule, because it ac- 
cepts men at their full value, neither giving 
a premium nor demanding discount. We 
ask, at the hands of our fellow-men, at 
least this much for ourselves, and expect 
that they will grant it. To demand more 



86 POSITIVE THEOLOGY. 

is unjust, and to give less is equally so. 
He who does either of these, though it be 
the result of ignorance, is reprehensible, 
unless he can show that this want of inform- 
ation was no fault of his. And if such is 
held responsible, except on the condition of 
inevitable ignorance, how much more meri- 
torious of censure is he who sees the moral 
and spiritual sincerity and uprightness of 
another, but declines recognizing him by a 
genuine fraternal expression, because he 
stands outside the limits that describe his 
Church, or because he does not accept some 
of his religious dogmas. This would be 
making a mere party relation or belief 
in metaphysical, abstract theological ques- 
tions, enunciated by an Ecclesiastical Coun- 
cil or Assembly, the basis of brotherhood, 
and that, too, in violation of a principle 
which we hold is binding upon others re- 
specting ourselves, nam el} 7 : That we are to 
receive full credit for what we are, and be 
treated accordingly. If we possess real 
manhood in Christ Jesus, we look for others 
to frankly acknowledge this, and give us the 



POSITIVE THEOLOGY. 87 

hand of fellowship. To say that a Chris- 
tian man disregards the favorable opinion 
of others, and holds their fellowship as a 
subject of very light and trifling moment, is 
certainly wanting in veracity. ■• A pretend- 
er may ostensibly or really assume such 
a position of indifference, but a true man 
never. Justice to himself and to the cause 
he may have espoused will not permit him. 
And the question now is, Can a rule or 
principle be right which will lead him to 
deny that to others, who occupy the same 
plane of character with himself, which he 
claims as clue from them to him ? There 
can be, I am sure, but one answer to this. 
That which induces such result must be 
radically wrong; for it contravenes this 
clause in the Divine constitution: " There- 
fore all things whatsoever ye would that 
men should do to you, do ye even so to them ; 
for this is the law and the prophets." But 
the principle that places Christian brother- 
hood on Christian character is entirely free 
from these objections, and all similar ones. 
It is broad enough to receive all the good. 



88 POSITIVE THEOLOGY. 

pure, and upright dwelling upon the foot- 
stool of Grod. Not one such is excluded 
from the bosom of brotherly love by it. 
The humble follower of the Messiah, living 
on the outer rim of civilization is included, 
as well as he who dwells within its "hub." 
The "orthodox" (?) cylinder, consecrated 
by the hands of bishops and clergy, may 
not have smoothed out of him all hetero- 
dox (?) wrinkles, nor have rolled out his 
religious ideas so as to fill the authorized 
standard; it matters not; if he has "Christ 
formed in him, the hope of glory," if he 
bears the peaceable fruits of righteousness, 
this test admits him to full fellowship. It 
is, in this respect, a complete circle, and not 
a mere segment. It will raise him who 
rests upon it so far above party lines of lat- 
itude and longitude, that they will shrink 
into insignificant shreds. It will take from 
the eye of the soul the vail that limited its 
vision to the few whose religious opinions 
have been cut, carved, and whittled so as 
to fit every angle, whether acute or obtuse, 
and every curve, however tortuous, of a 



POSITIVE THEOLOGY. 89 

particular creed, and, instead thereof, will 
disclose a glorious brotherhood encircling 
all who are the children of God by a holy 
life. It completely nonsuits sectarianism, 
and leaves it to pay the cost of its own 
illegal prosecution. It leaves all free to 
exercise, in the largest sense, the highest 
and noblest element of Christianity, name- 
ly: charity, love. It bids us go forth and 
find a brother in whomsoever faith in God 
the Father, and in Christ the Savior, sits 
enthroned ; in whomsoever holy love has 
sprung up, and bears the fruits of righteous- 
ness and peace. Nor is its measure filled 
by a half-way, outside, street fellowship. 
Its spirit and voice are, Welcome to the 
altar of worship, to the Church, the house- 
hold of faith, and to the Lord's table, as 
brethren, all whose characters are modeled 
after the great Teacher's. It rebukes, with 
unmistakable plainness, that spirit which 
hails you as a brother out in the commons 
or in the public park, but when it enters 
the pew, the pulpit, or draws near the com- 
munion table, is as entirely innocent of any 



90 POSITIVE THEOLOGY. 

knowledge of you whatever as it is of the 
veriest stranger or heretic. It holds such 
fellowship precisely as a true philanthro- 
pist does the charity of one who is vocifer- 
ous and voluble in words of sympathy and 
benevolence till his purse is touched, and 
then is as dumb as a statue, and cold as 
the heart of an iceberg. 

Such, then, is the breadth, the catho- 
licity of this test of fellowship, that not 
one of Christ's disciples, however poor and 
obscure, or elevated and renowned, is ex- 
cluded from its realm. It is the only one 
against which the charge of sectionalism 
can not lie. For this basis I plead, and 
upon it I profess to stand ; and to no other 
can I ever submit, nor will I. The senti- 
ments of head and heart utterly forbid it. 

3d. In further support of the proposi- 
tion, permit me to refer to a third consid- 
eration, namely: The test is sufficiently 
restricting; that is, it confines us in the 
exercise of this grace of the heart within 
just limits, beyond which we may not go. 
It permits us to extend our fellowship to 



POSITIVE THEOLOGY. 91 

such only as sustain a Christian character. 
More than this it does not require ; nor 
will less fill its measure. I am, therefore, 
under no obligation whatever, by this rule, 
to give the hand of Christian brotherhood 
to any whose life is not Christlike. Hence, 
the objection raised by some against this 
condition of fellowship, that it opens too 
ivide a door, is entirely without foundation 
in fact. It does not fling open the gates 
and say to the debauchee : Come, enter this 
temple, and indulge freely in your midnight 
orgies. Nor does it say to the profane and 
profligate: You are welcome to these sa- 
cred courts with all your blasphemy and 
shameless wickedness, boiling and seething 
like a sea of fire within and without you. 
Nor does it even admit to the circle of 
Christian brotherhood those whose souls 
are so beclouded with sectarian prejudice 
that scarcely a solitary ray of Divine love 
can find its way into them, though they 
may be as rigidly orthodox as John Cal- 
vin or Jonathan Edwards. The door of 
admission, I apprehend, is none too lib- 



92 POSITIVE THEOLOGY. 

eral. It is as " strait " as " the gate " 
and "narrow" as "the way" which the 
Savior exhorts us to strive to enter in, 
and which but few find. Neither posi- 
tion, nor mere profession, nor orthodox 
relation, nor breadth of phylacteries will 
admit within this "strait gate." He who 
enters it, and claims the benefit of the pro- 
visions within, is expected to show a clean 
record — to present a character bearing the 
Divine imprint. Such as are stamped with 
the image of Christ are regarded as "legal 

O (DO 

tender from God to us ;" and only such. 
It therefore as effectually guards against 
latitudinarianism on the one hand as it 
does against sectarianism on the other. 
Howsoever widely it may throw the man- 
tle of' generous Christian sympathy and 
compassion over the deviations of human- 
ity, it spreads the robe of Christian broth- 
erhood over those who produce the peace- 
able fruits of righteousness ; and those only. 
This certainly brings our fellowship within 
sufficiently restricted limits. I am sure it 
will amply meet the sentiments of both in- 



POSITIVE THEOLOGY. 93 

tellect and heart of all who have formed 
their religious faith and practice after the 
teaching of Him who rebuked the spirit of 
proscription that occasionally showed it- 
self among his immediate disciples, in these 
words: "Forbid him not; for he that is 
not against us is for us." And then, as if 
to give the most liberal plan, consistent 
with truth, for future action, adds : " For 
wdiosoever shall give you a cup of water to 
drink in my name, because you belong to 
Christ, verily I say unto you, he shall not 
lose his reward." I remark again that 
this test of brotherhood draws the lines of 
fellowship with adequate closeness, which 
none could desire more restricted, unless 
his ideas of religion have been dwarfed by 
the dogmas of a creed and his affections 
circumscribed by party drill. I\ow take 
these three considerations, which I have 
aimed to elucidate brieflv, together with 
others that might be mentioned and which 
your own fruitful mind will suggest, and 
view them in the light of the word and 
spirit of the Scriptures, and they will be 



94 POSITIVE THEOLOGY. 

found giving strong and decided support 
to the doctrine that Christian character is 
the true basis of Christian fellowship. 

A second point in the argument is, thai 
Christian character is the oxly true test of 
Christian fellowship. This I propose de- 
monstrating, by showing that every other 
basis that has been submitted, upon which 
Christians of all denominations might meet 
and form one brotherhood, has signally 
failed to secure this end. First. Permit 
me to refer to the assumed right of priestly 
authority to dictate terms of faith, as one 
of the plans resorted to by which to make 
certain fraternal unity among all who pro- 
fessed to be the disciples of Christ, and by 
which, also, to maintain that unity. This 
scheme has been tried until all its resources 
have been exhausted. For more than nine 
centuries it, clothed with the sanctity of 
religion, and sustained by the most power- 
ful kings and nobles of the earth, used its 
vast enginery to force men within the limits 
of religious faith prescribed by its author- 
ity, and to compel them to remain there 



POSITIVE THEOLOGY. 95 

without question. Never did the sentinels 
upon the walls of a beleaguered city guard 
with more unteeasing vigilance its safety, 
than this hierarchy, from the Pope clown 
through all the clerical grades to the veri- 
est monk in his cloistered cell, has watched, 
that this unity of the Church, as modeled 
by itself, be kept inviolate. Never did a 
miser guard his gold, or a hungry tiger his 
prey, with more pertinacity than did this 
ecclesiastical power its religious heritage, 
lest heresy, as it might please to decide, 
should creep in, and find a tongue to speak 
and a voice to be heard. The priesthood 
was clothed with special powers and pre- 
rogatives. It was theirs to command, and 
it was the people's to obey, without the 
right or privilege to question. Priests said 
to this one, "Go," and he went, and to 
that one, "Come," and he obeyed. They 
commanded men to believe this or that, 
and they did, not daring to deny. Before 
their authority the most powerful kings 
and potentates trembled like reeds shaken 
by the wind. To them belonged the pre- 



96 POSITIVE THEOLOGY. 

rogative of dictating what men should be- 
lieve, and what they should not. They 
determined all questions of orthodoxy and 
heresy. Thought and conscience were 
made yield to their dictation. They is- 
sued articles of faith as so many coins 
bearing their signature ; and the people 
were not permitted to test them, and learn 
for themselves whether they were genuine 
or counterfeit. And were there signs of 
an upheaving which would disturb this 
graveyard unity, this lifeless quiet, how 
quickly were they suppressed. For centu- 
ries the freedom of thought was strangled 
and the enkindlings of religious liberty 
smothered. He who dared think beyond 
the limits meted out by this hierarchy was 
sure to fall, riven and blasted by the light- 
ning of its power. Such were John Huss, 
of Bohemia, Jerome, of Prague, and Bish- 
ops Latimer, Ridley, and Cranmer. The 
power of excommunicating not only from 
the Church, but from heaven itself, claimed 
by this miterecl and sceptered priesthood, 
held the millions in abeyance. It hung 



POSITIVE THEOLOGY. 97 

like an impending cloud, threatening and 
terrific, over them, beneath which they 
shrank and cowered like slaves ; and kings, 
rather than brave it, would kiss the dust 
from the pontifical feet, and bare their 
backs to the biting and lacerating scourge. 
But if ecclesiastical power and authority 
failed to press down and crush out freedom 
of religious thought and investigation, then 
was the arm of civil authority called forth. 
Hence, the people not only beheld the 
threatening^ of excommunication and the 
terrible evils it entailed, but also dark, 
dank, and loathsome prisons glared upon 
them, whose solid walls shut out the noise 
of the world, and whose bolted and barred 
doors, when once closed upon their victims, 
never opened to them again, except at the 
will of him to whose dictation they must 
unreservedly bow, else suffer all the hor- 
rors of a death by piecemeal. These were 
the engines of power employed to tighten 
around the head and heart of humanity 
the bands of priestly faith, and to drive in 
the screws of Popish rule. And all these 



98 POSITIVE THEOLOGY. 

agencies were resorted to, it is claimed, that 
the Church might be kept free from heresy, 
and remain one brotherhood, united upon 
one basis. That it was the aim of this 
hierarchy to bring all within its realm of 
power, and thus form one fraternity, can 
not be denied, how much soever we may 
denounce the means employed as despotic, 
tyrannical, corrupt, and antiehristian. And 
yet all these agencies, potent as they were, 
failed to secure the end proposed. During 
this long night of terror and oppression 
there were forces gathering, slowly but sure- 
ly, which were destined to convulse this 
spiritual despotism, and wrench the bands 
of superstition and servile ignorance from 
millions. The voices of the Bohemian and 
his coadjutor, Jerome of Prague, though 
quenched in the fires kindled by the decree 
of the Council of Constance, were ordained 
to be heard and echoed in after ages. The 
work that fell from their hands crisped by 
the flames, was destined to be grasped by 
others under more favorable conditions, 
and carried forward to a glorious comple- 



POSITIVE THEOLOGY. 99 

tion. The Augustine monk of Wittem- 
berg — Luther — was led, no doubt, by 
Providence, step by step, in his opposition 
to priestly usurpation and corruption, until 
he found himself arrayed against, and in 
fearful struggle with, the entire Papal au- 
thority and power. And nobly did he sus- 
tain the strife. He was more than a match 
for the haughty Cardinal Cajetan de Vio, 
at Augsburg, the courtly and crafty legate, 
Charles Miltitz, and the princes, electors, 
and ecclesiastical dignitaries composing the 
Diet of Worms. This absolute despotism 
of Roman Catholicism, unmitigated by 
one solitary popular right or constitutional 
privilege, with its sleepless espionage, could 
not always hold its religious grasp upon 
the throats of the people. The breach was 
made, and could not be closed up. Rent 
after rent has gone crashing through its 
dominion of power, until it now exists as 
a mere wreck of its former strength. Its 
fulminations, once dreaded by kings and 
people more than the ravages of the pesti- 
lence or the calamities of war, are now re- 



100 POSITIVE THEOLOGY. 

garded as lightly by nine-tenths of the 
civilized world as the babblings of a de- 
mented crone. 

It is evident, from the history of the 
past, that the asserted right of priestly au- 
thority to prescribe terms of faith as a basis 
upon which all Christians might meet in 
sincere, unfeigned fellowship, has signally 
failed. It has been tested with the utmost 
rigor, and has fallen immeasurably short 
of securing the result aimed at. The rea- 
sons for this are obvious. It did not seek 
to purify, elevate, and enlarge the soul, by 
giving it free access to the inspired word, 
exhorting it to draw near the great heart 
of Infinite Love, through Christ ; but, in- 
stead thereof, furnished it with ghostly, 
superstitious, and monkish legends. It 
did not seek to break the fetters of sin and 
ignorance from the soul, bidding it enjoy 
the freedom of the children of God, its 
Heaven-ordained right ; but only added 
new bands and screws, by which it might 
be held in bondage the more securely. It 
did not labor to awaken the conscience, 



% POSITIVE THEOLOGY. 101 

quicken its sensibilities, and strengthen its 
powers, placing it as a sentinel at the door 
of the heart; but aimed rather to weaken 
its forces, restrain its growth, and silence 
its voice. Instead of guiding man in holy 
reverence toward Grod, in the name of Je- 
sus, and leading him to obey noble and 
generous duties toward his fellows, it com- 
pelled him to offer supplication to canon- 
ized saints, repeat rituals, and do penance. 
It dwarfed the whole man. Its plan was 
opposed to the higher law. It set its face 
against the freedom of thought and inves- 
tigation, and, hence, against the advance 
of true religion and the progress of civili- 
zation. These are some of the reasons why 
it failed to give the Christian world a com- 
mon basis of religious fellowship. 

Secondly. I shall now refer to creeds or 
articles of faith, as they are called, drawn 
up by uninspired men, and sanctioned by 
Councils, Assemblies, or Conferences, as 
bonds of Christian union and conditions of 
fellowship ; and shall aim to prove that they 
have entirely failed to give a basis of sufficient 



102 POSITIVE THEOLOGY. 

breadth to receive all who are (he children of 

God by faith in Christ Jesus. And here, suf- 
fer me to remark, that I wage no war with 
the piety of many who adhere to creeds. 
It is with the latter I now have to ( 
as terms of Christian brotherhood, and not 
with the former. 

My first reason in proof of the proposition 
that creeds, as well as priestly authority, 
have come far short of securing fellowship 
among all Christians, is. thai they compel a 
restrained study of the '.:. Ipim ■/;. That clear 
and liberal conceptions of the character of 
God, of his will respecting us. of Jesus 
Christ our Teacher and Redeemer, and of 
the pure, elevating truths he revealed of 
religion, are essential to a generous, en- 
largecl fellowship, will not be denied. And 
that an unrestricted study of the word of 
God is indispensable, that we may secure 
these clear and liberal ideas, is equally un- 
deniable. It matters not what branch of 
knowledge one proposes studying, he must 
commence and pursue it, free from all bi 
of mind, or ulterior restraints, if he would 



POSITIVE THEOLOGY. 103 

gain the truth. The largest liberty should 
be claimed and conceded. This is granted 
in the investigation of the sciences of as- 
tronomy, geology, natural philosophy, etc. 
If a student in one of these fields of thought 
makes a new discovery, or develops a new 
point in any law or fact already known, all 
that is demanded of him is, that he clearly 
demonstrate this new truth or fact. He 
does not enter upon and prosecute his re- 
searches under the restraints of old dogmas 
of the schools, beyond the limits of which 
he dare not push his investigation, or the 
truth of which he must not question only 
under the penalty of being excommunicated 
from civilized society. In consequence of 
this positive freedom — this large liberty of 
inquiry and research — many new and valu- 
able and astonishing discoveries, in various 
departments of knowledge, have been made 
within the past few years. New truths and 
facts have been developed, and old ideas 
resolved, from which have been elimina- 
ted errors that had greatly obscured their 
beauty and fitness. Now what is true re- 



104 POSITIVE THEOLOGY. 

specting the state of the mind essential to 
the successful pursuit of scientific knowl- 
edge, is equally true touching the condition 
of mind requisite to gain true religious 
knowledge. In each case the largest free- 
dom of inquiry must be permitted. This 
principle being conceded — and I see not 
on what just ground it can be controvert- 
ed — the question arises, Whither shall the 
inquirer after Christian truth go, but to 
Christ, "in whom are hid all the treasures 
of wisdom and knowledge?" He is pre- 
eminently the light of the world, as well as 
the "wisdom of God." To him he who 
would become wise unto salvation must 
go. It is his privilege and duty to sit at 
the feet of a Divine Teacher, and not at 
the feet of any human. And no man has a 
right to interpose aught between him and 
his truthful Instructor. But the question 
may be asked, Do not creeds tell him to go 
to Christ and learn of him? Certainty; 
but, at the same time, they shout into his 
ears their articles of faith, until their din 
almost drowns the voice of Him who speaks 



POSITIVE THEOLOGY. 105 

from heaven. Tliey tell him to learn of 
Jesus, but at tlie same time inform him 
that he must learn what they teach. They 
acknowledge the Scriptures to be the only 
infallible rule of faith and life, vet will ex- 
elude from Christian fellowship him who 
dares not think as fallible men say, They 
tell him to learn of Christ, but at the same 
time have measured, weighed, and labeled 
what he must learn, or else be cast out and 
branded as a heretic. Xow. what state of 
mind do these induce, in which to gain 
clear and liberal views of the character 
of the Infinite One. of Jesus the Son of 
God — the Savior — and of the all-embracing 
and glorious truths he poured upon the 
rid? You might as well hoodwink 
a man. and then command him to walk 
abroad without stumbling, by your giving 
his elbow an occasional nudge or pull, as 
to expect him. thus hedged in by dogmas, 
to gain this knowledge. You might as 
well put stained glasses upon his eyes, and 
then ask him to examine and appreciate 
all the lights and shades of color, as to 



106 POSITIVE THEOLOGY. 

thrust before his mental vision your arti- 
cles of faith, and then bid him, with entire 
freedom, learn the beauty and harmony of 
truth, as, link after link, it stretches out in 
endless perspective. What, then, is the 
state of mind in which he should come to 
Christ, and learn of him ? He should for- 
sake all other teachers for him. He must 
come near to him, and lay his mind open, 
so as to receive the impressions of his 
truth, as it flowed from him, without the 
mixture of error. He must learn of the 
Divine Teacher from tha Divine Teacher 
himself, as he speaks in the pure, Heaven- 
inspired records of his life, and in the 
writings of those who were divinely quali- 
fied and commissioned to bear testimony 
of him to the world. He who thus comes 
will not be turned away empty. But he 
who is bound by the dogmas of a creed, 
can not approach Christ as the great Teach- 
er in this state of mind. He is in a man- 
ner compelled to interpret the teaching of 
Jesus and his inspired witnesses by the ar- 
ticles of faith to which he has subscribed. 



POSITIVE THEOLOGY. 107 

I therefore claim that creeds necessitate a 
restricted study of the Scriptures ; and that 
in proportion as the mind is trammeled in 
their study, so will the conceptions of the 
character of the Father, of the benevo- 
lence, compassion, and full completeness of 
Christ, and of the deep, broad, and generous 
spirit of his teachings, be restricted ; and 
in proportion as these conceptions are lim- 
ited, so will the spirit and sentiment of 
Christian fellowship be narrowed down. 
Hence, I draw the conclusion, that creeds 
do not give a basis of Christian brother- 
hood of sufficient breadth and length. 

My second reason in further proof of the 
proposition is, that creeds restrain him ivho 
hoivs to their authority in his groivth in Chris- 
tian truth. This may appear at first view 
only a restatement, in different terms, of 
the former reason. If, however, you will 
reflect upon it for a moment you will dis- 
cover that it suggests a new train of thought 
yet connected to the former, and harmoniz- 
ing with it. The first may be regarded as 
the antecedent, and the second as the conse- 



108 POSITIVE THEOLOGY. 

quent; for a restricted study of Christian 
truth, or any truth, must result in a re- 
stricted growth in that truth. 

You are not to infer from the terms 
"growth in the truth," that I entertain the 
sentiment that truth itself grows; that to- 
day it is a youth, and a decade of years 
hence a vigorous, full-grown man. It is 
infinite, and can not be augmented. I 
grant that link after link may be and is 
developed or unfolded to the mind. Nor 
do I wish to be understood by the phrase 
"his growth in the truth," to convey the 
idea that what he holds as truth to-day will 
of necessity be laid aside next year as false 
or useless. The errors he now entertains, 
he may in the future grow out of ; but this 
can not be said of him respecting the truth. 
Out of it he can not grow, since what was 
truth in ages past is such now, and will 
eternally be. He may recede from it, or 
reject it, or only partially perceive it; but 
to claim that he may grow out of or beyond 
it, is as absurd as to assert that the vision 
may grow r beyond the light ; or that the 



POSITIVE THEOLOGY. 109 

thoughts may finally extend beyond the 
infinite ; or that the hearing may travel 
beyond the vibration of the atmosphere. 
What I mean by growth in Christian truth 
is, 1st. A clearer perception of that which 
may have been only partially apprehended ; 
and as this goes on, erroneous ideas that 
may have found their way into the mind 
will disappear from it, that is, no longer 
control "it. 2d. A discovery of that which 
may have been hitherto unknown to the 
mind. This may suffice as a definition of 
what I mean by the phrase, growth in Chris- 
tian truth. 

It will not be maintained, I think, that 
even the wisest theologians have learned 
all that is possible to be known of that 
Divine message which the Father has been 
pleased in the fullness of his love to com- 
municate to the world. Looking at it, is 
like looking at a fine landscape painting. 
The eye may soon glance over the picture; 
but to fully understand its expressive beau- 
ty, and the harmony of all its parts, it must 
be studied. Nor must he who would know 



110 POSITIVE THEOLOGY. 

its excellence and truthfulness confine him- 
self to one position alone from which to 
study it, but should view it from all avail- 
able stand-points. Nor must there be ob- 
structions in the way, preventing a clear 
and close survey ; but the largest freedom, 
in securing the most favorable circum- 
stances by which to obtain the end desired, 
should be sought. So it is in the study of 
Christian truth. It must be viewed from 
all available points of observation. Nor 
must the mental vision be impeded or 
dimmed by the stereotyped decrees or dog- 
mas of any uninspired man or council of 
men. I do not say that the opinions of 
the wise and good should be disregarded 
or treated with indifference. This would 
be supercilious affectation. When the 
thoughts and sentiments of the learned 
and candid man are presented as sugges- 
tions, statements of truth, and arguments, 
then should they have all the weight to 
which they are entitled. But when they 
come in the form of a creed or articles of 
faith, being a finality on the point of doc- 



POSITIVE THEOLOGY. Ill 

trine they enunciate, beyond the limits of 
which investigation must not be pushed, 
nor their sentiments called in question only 
under penalty of excommunication, then 
do they become hinderances to growth in 
Christian truth ; and, hence, should never 
be subscribed to. Not only do they ob- 
struct this growth, but, on the same prin- 
ciple, impede the development of new truth. 
If a company of men should draw certain 
lines of latitude and longitude, and num- 
ber them, inclosing a comparatively limit- 
ed section of a hemisphere, and then should 
say to you: Go forth and explore the earth, 
and make yourself acquainted with the 
geography of its surface ; but you must 
not travel beyond the lines we have marked 
out and labeled ; neither must you question 
their accuracy, nor discuss their merits, ex- 
cept it be to bear testimony to their pre- 
cision ; would you not hold these conditions 
as greatly obstructing your growing in a 
knowledge of the earth's surface, and also 
your acquiring any new facts respecting it? 
It could be regarded in no other light. 



112 POSITIVE THEOLOGY. 

Such is precisely the relation that creeds 
hold to one's growing "in the knowledge 
of the truth." They imperatively set lim- 
its to thought, saying, Thus far shalt thou 
go, but no further. This is the hight of 
arrogance, unless they set up the claim, 
and can make it good by the clearest evi- 
dence, that the whole of religious truth is 
compassed by their articles of faith. I am 
strongly inclined to the opinion that very 
few, if any, will assert that He whose ways 
are past finding out can be defined in com- 
paratively few words ; that the character 
of Him who came down from " heaven not 
to do his own will, but the will of Him 
who sent him," can be set forth in a few 
sentences ; and that the whole theory and 
practice of the religion taught by the Son 
of God, and his inspired witnesses, can be 
meted out in a few articles of faith. And 
yet this must be assumed and maintained, 
else the charge that they restrain his grow- 
ing in the truth who yields to their dicta- 
tion, lies against them with a force that 
can not be fairly met and turned aside. 



POSITIVE THEOLOGY. 113 

The argument I would submit upon the 
preceding is this : That whatever restricts 
the QTowth of the soul in the knowledge 

o - o 

of the truth proportionately restricts the 
development of its sympathies and affec- 
tions ; and that in proportion to their want 
of development, so will its (the soul's) fel- 
lowship' be limited. But creeds do prevent 
this growth of the soul by denying to it 
freedom of thought,, and, therefore, utterly 
fail to furnish a basis of sufficient breadth 
for the brotherhood of all Christians. 

My third reason, that creeds have failed 
to give a religious platform of adequate 
liberality, upon which all the disciples of 
Christ might meet in fellowship, rests upon 
their practical ivorkings. What are their 
results ? What is their history for the last 
fifteen centuries ? What is their record 
pro and con. ? Let the facts speak for 
themselves. To clo this, I propose that 
a brief survey of their history be taken. 
Leaving out of view that one usually 
called the Apostles' Creed, and some- 
times ascribed to them, but without suffi- 
8 



114 POSITIVE THEOLOGY. 

cient authority to establish the claim, and 
also the one supposed to have been drawn 
up by Athanasius, which fact is now called 
in question by the highest authority, let us 
refer to the one framed by the Council of 
Mce assembled in Bithynia. This assem- 
bly of bishops was called by the Emperor 
Constantino, in 325, for the purpose of quel- 
ling the controversy then fiercely raging 
between Arius, a presbyter of Alexandria, 
and his adherents, on the one hand, and 
Alexander, the bishop of that city, and 
those who entertained his sentiments, on the 
other. It is not my province in this letter 
to speak of the merits or demerits of the 
doctrine advocated by either party; but to 
show that the efforts of this Council to con- 
struct a creed upon which harmony of sen- 
timent and feeling might be restored, and 
the bond of brotherhood secured to all who 
loved God with the whole heart, entirely 
failed. 

This celebrated Council, composed, ac- 
cording to Eusebius, of two hundred and 
fifty bishops, but according to Socrates, 



POSITIVE THEOLOGY. 115 

of three hundred and eighteen, after a 
protracted session of two months, com- 
posed a confession of faith, consisting of 
twenty canons or articles, by which it pro- 
posed settling points of dispute, calming 
religious tumult, and restoring the harmo- 
ny of Christian fellowship. But in these 
it signally failed. True, it condemned the 
doctrine entertained by Arius — and this 
was the main question before the Council — 
and banished him, compelling his abettors, 
among whom were many distinguished for 
their superior learning and genius as well as 
for their rank and station, to either subscribe 
to this confession of faith or else share a like 
fate with him. But did this restore har- 
mony, and calm the religious conflict, by 
giving a basis of sufficient breadth to re- 
ceive all wdio were struggling for a higher 
life in the Infinite Father and in Christ 
Jesus ? Certainly not ; for the sentence 
pronounced against Arius by the Council of 
Nice w r as, in 330, set aside by the Emperor 
Constantine, the banished presbyter re- 
called, and subsequently his doctrine estab- 



116 POSITIVE THEOLOGY. 

lislied by the Councils of Arminium, Seleu- 
eia, and Syrmium. Each party, as it gained 
the ascendency, in turn issued its dogmas, 
and labored to force the other to receive 
them as the true foundation of religious 
faith, practice, and fellowship. So embit- 
tered was the strife, that the historian says : 
" There arose endless animosities, and se- 
ditions, treacherous plots, and open acts of 
injustice and violence between contending 
parties. Council was assembled against 
Council ; and their jarring and contradict- 
ory decrees spread perplexity and confu- 
sion through the Christian world," 

The Council of Constantinople, being 
convened by Theodosius, in 381, and to 
which the second rank among General 
Councils is attributed, appears to have 
regarded the Mcene Creed as imperfect, 
particularly its sentiment respecting the 
character of Christ and the Holy Spirit. 
A part of its time was therefore given to 
recasting or remodeling this Mcene article 
of faith, and giving it a more definite shape. 
Hence it is said that this Council "gave the 



POSITIVE THEOLOGY. 117 

finishing {ouch to what the Council of Mce 
had left incomplete, and fixed in a full and 
determinate manner the doctrine of three 
persons in one God." It also, says his- 
tory, "branded with infamy all the errors, 
and set a mark of execration upon all the 
heresies that were hitherto known." Of 
course, the standard by which it determ- 
ined any religious sentiment to be erroneous 
and heretical, or otherwise, was the creed it 
had constructed or rather remodeled. All 
who declined accepting it as the statement 
of their faith, were "branded with infamy," 
as errorists and heretics, however pious and 
devout they might be. The love of a Chris- 
tian heart, and the purity of an earnest life, 
were not sufficient to secure to them religious 
brotherhood. They must subscribe to the 
creed made by erring and fallible men, or 
else suffer excommunication. The result 
of all this was to exclude, as far as human 
power could, from the household of faith, 
many of the humble followers of Christ ; 
and, hence, gave a basis of Christian fel- 
lowship entirely too restricted to meet the 



118 POSITIVE THEOLOGY. 

generous sentiments of the Gospel of peace 
and good-will. 

Respecting the decrees and articles of 
faith enunciated by the different Councils, 
of which there were nineteen, as claimed by 
the Roman Catholic Church, but in reality 
many more, embracing a period of more 
than twelve hundred years, the same is true 
of them that is of the Councils of Nice and 
Constantinople. They were narrow, pro- 
scriptive, arbitrary, dogmatic, bigoted, and 
often vindictive and tyrannical ; and, in 
the end, totally failed to secure oneness of 
sentiment and harmony of spirit. The 
dogma established by one as a fundamen- 
tal article of faith was, not unfrequently, 
amended, modified, or abolished by anoth- 
er ; hence, its authority was maintained 
only while a majority could be induced to 
sustain it, and hold in check the minority. 
It is a significant fact in the history of 
creeds, that they have undergone frequent 
and essential changes, affecting their fun- 
damental principles ; therefore, that which 
was held as stanch orthodoxy by one, was 



POSITIVE THEOLOGY. 119 

regarded as arrant heterodoxy by another ; 
and vice versa. 

In further proof of the futility -of any 
human creed or creeds as a basis of fellow- 
ship, I desire to refer very briefly to the 
efforts that were made during the sixteenth 
centurv to form a union between the Luther- 
an and Reformed Churches. The latter 
denomination was organized by Zuingle 
and Calvin. These two religious commu- 
nities included among their membership 
many truly noble and generous-hearted 
Christians ; and in their opposition to the 
corruption and tyranny of the Roman 
Catholic hierarchy, there was common 
cause between them. For these reasons, 
and that they might thereby increase their 
strength, and enlarge the sphere of their 
influence, it was desirable that they should 
form one brotherhood. Among those who 
earnestly labored to secure this truly Chris- 
tian object, were Luther, Melancthon, Zuin- 
gle, and Calvin. To effect this union nu- 
merous trials were made. Long consulta- 
tions were entered into, and many plans 



120 POSITIVE THEOLOGY. 

proposed. Articles of faith were drawn 
up with great care by the different parties, 
each submitting his as the basis of union. 
But after many fruitless attempts, it was 
learned that no unaided or uninspired hu- 
man wisdom, however sincere its motives 
and desirable its purposes, could pro- 
duce a system of religious faith of suffi- 
cient simplicity, and yet of ample breadth, 
upon which all Christians might meet in 
fraternal fellowship. This failure of these 
learned and earnest men is another unim- 
peachable witness that human creeds, how- 
ever well intended, can never give to the 
Christian world an adequate basis of relig- 
ious brotherhood. 

Permit me next to refer to the practical 
working of creeds as they now exist in the 
middle of the nineteenth century. That 
they have lost much of their iron rule over 
the intellect and conscience of men is cer- 
tainly true; but that they still have a 
strong grasp upon the hearts, and, in a 
large degree, control the religious action of 
many, is equally true. The " World's Con- 



POSITIVE THEOLOGY. 121 

vention," as it was denominated, which as- 
sembled in London, England, a few years 
since, is an instance of this. This great 
gathering of Protestant clergymen, both 
from Europe and America, could not be 
satisfied with the word of God as a system 
of faith and Christian character as the test 
of fellowship, but must draw up in form a 
set of theological dogmas, to which all who 
would enter its courts, and enjoy its pleas- 
ures and profits, must subscribe ; and, hence, 
some of the most devout and pious men, 
who had long desired to witness a draw- 
ing together of different religious denom- 
inations, were excluded from its delibera- 
tions. 

But the question is, What are the prac- 
tical workings of creeds in this age of 
mental and moral progress ? 1st. I re- 
mark that the creed of any one religious 
organization does not give a basis upon 
which any two denominations may unite, 
forming but one association, much less one 
upon which all might stand in harmony. 
In proof of this, I shall take the liberty to 



122 POSITIVE THEOLOGY. 

mention especially the Presbyterian and 
Methodist Episcopal Churches, with their 
respective creeds. And I select them be- 
cause of their numbers and influence in 
the Christian world, and not because I 
have any particular partiality toward them, 
or hold any prejudice against them ; nor 
yet because I desire to subject their creeds 
as platforms of brotherhood, exclusively to 
criticism, or compare their merits. I have 
to do just now with facts, and not with 
Churches. 

Suppose it was desirable that these two 
Churches should unite, constituting but one 
religious communion ; and, to effect this, 
that a delegation from the General Assem- 
bly of the Presbyterian Church in the 
United States, should be deputed to meet 
the quadrennial Conference of the Method- 
ist Episcopal Church, and to make over- 
tures of union to that body. It is evident 
that to effect a coalition between, these two 
denominations, there must be some com- 
mon basis or platform adopted. Without 
this, all efforts to secure the object proposed 



POSITIVE THEOLOGY. 123 

must ultimately prove fruitless. But tliat 
some common ground be agreed upon, sup- 
pose the delegation from the Presbyterian 
Church should submit as a basis of union 
their creed, the Westminster Confession of 
Faith; and that they should do this is both 
reasonable and probable. Indeed, my ar- 
gument rests upon the hypothesis that they 
would ; for I am aiming to test the suffi- 
ciency of any human creed as a foundation 
of brotherhood among the disciples of 
Christ. I repeat, suppose the Presbyte- 
rian delegation should present their Con- 
fession of Faith as the ground-work of 
union, urging its claims because of its su- 
perior adaptation to the wants of the 
Church, and because it more nearly em- 
bodies the essential elements of Christian 
tru^i — how would this proposition be met 
by our Methodist brethren ? How many 
would give it a cordial welcome and a 
hearty support? If the question should 
come to a vote on the adoption of the 
proposed terms of union, how many of 
them would be found in the affirmative? 



124 POSITIVE THEOLOGY. 

What number would boldly and firmly 
say "Ay?" Respecting this we have no 
positive means of knowing, as it has never 
been practically tested ; but the strongest 
probabilities are, that nineteen-twentieths, 
if not ninety-nine-hundredths of the en- 
tire quadrennial Conference would record 
themselves in the negative. That the plan 
would be rejected, hardly admits of a doubt. 
What the main reason for declining to ac- 
cept the proposition might be, is not for me 
to suppose. That they exist, and that they 
would be urged, will not, I think, be ques- 
tioned by any candid person. 

Again : suppose, on the other hand, that 
a delegation be deputed by the General 
Conference of the Methodist Episcopal 
Church to meet the General Assembly of 
the Presbyterian Church, and to make to 
that body overtures of union ; and suppose 
in complying with their duty they should 
submit the Discipline of the Church they 
represent as the basis of brotherhood, 
would not its reception be analogous to 
that which I have claimed would be given 



POSITIVE THEOLOGY. 125 

to the one coming from the other party ? 
Would not the terms be respectfully de- 
clined ? Most certainly they would, else 
I have missed my reckoning, which rests 
upon facts, namely : that the Presbyterian 
Church prefers its own Confession of Faith 
and form of ecclesiastical government to 
the other. Reasons, sufficiently potent, 
could not be urged by either party to in- 
duce the other to abandon its old religious 
platform and step upon — to it — a new one. 
Each esteems its own creed as superior to 
the other, and therefore could not be per- 
suaded to substitute any other in its stead. 
If, then, this illustration truly represents 
facts as they are, and as they would be pro- 
viding the supposed proposal for union be- 
tween the two denominations mentioned 
should now be made, it follows that the 
creed of neither party could give a basis 
of competent breadth upon which both 
might meet and form one brotherhood. 
And if this is true of these, it must be of 
all other religious constitutions, as plat- 
forms of union, produced by the wisdom 



126 POSITIVE THEOLOGY. 

of man ; and that it is true, can not safely 
be denied. And if no two denominations 
can unite upon any one human creed, how 
incalculably less possible that all Churches, 
with their various ecclesiastical forms of 
faith and government, each differing more 
or less from the other, could meet and form 
but one religious association upon any hu- 
man constitution, creed, or confession of 
faith. I am of the opinion that nothing 
would be risked in claiming that the con- 
centrated wisdom of the entire clerical 
world can not construct a platform of 
Christian brotherhood upon which all the 
members of God's spiritual family might 
meet in fraternal union and fellowship, 
tfther than the one which I have aimed to 
set forth in this letter, namely: Christian 
character. 

Secondly. I remark respecting the practi- 
cal workings of creeds that they foster prej- 
udice ; hence, in the tendency of their in- 
fluence, are sectional, and are therefore too 
narrow in their spirit and teaching to meet 
the wants of the enlarged and liberal sen- 



POSITIVE THEOLOGY. 127 

timent inspired by Christian truth, when 
permitted to have free course. It is not 
only true that creeds produce sectarian- 
ism, which will not be denied by those ac- 
quainted with ecclesiastical history, but it 
is equally true that they nourish it. This 
will appear evident if the following consid- 
erations are carefullv noted : 1st. They — 
creeds — differ from each other on some 
very grave religious questions ; and also on 
some matters of Church policy. That this 
is sustained by facts may be learned by 
referring to the documents themselves ; 
and, hence, it is not necessary that I should 
specify these differences. 2d. These re- 
spective creeds, with their diverse teachings 
on faith and Church government, of neces- 
sity become the constitution of the partic- 
ular denominations which have adopted 
them : and the sentiments and practice 
they inculcate are transferred to the very 
heart of those Churches, and become in- 
wrought with their living forces, and exert 
a very strong influence in rounding the 
corners and sharpening the angles of faith 



128 POSITIVE THEOLOGY. 

and practice which constitute the distin- 
guishing features of these respective relig- 
ious organizations. And since they differ 
in several points of decided moment, and 
since these differences must of necessity be 
infused into the habits of religious thought, 
sentiment, and life of the several and dis- 
tinct Churches, it follows that sectarianism 
must be the result ; or, in other words, de- 
nominational individuality and idiosyncra- 
sies, with all their likes and dislikes. And 
as each Church regards its creed superior 
in its statement of faith and in its details 
of government to others, there will be pro- 
duced and nurtured a sentiment and feeling 
toward itself and toward others correspond- 
ing to these, which will ultimate in preju- 
dice, of greater or less strength, for the one 
and against the others. It follows, there- 
fore, if my argument is correct, that creeds 
embody, beget, and perpetuate prejudice, 
schism, and sectionalism from age to age, 
and, hence, do not form an adequate basis 
upon which all Christians may meet in fel- 
lowship. The maxim of Caesar very aptly 



POSITIVE THEOLOGY. 129 

illustrates their workings. He says ; — 
"Money will raise soldiers, and soldiers 
will raise money." So creeds will produce 
sects and parties, and these in turn will 
make creeds ; and this is their history. 

Permit me to add in this connection, that 
no one expects the whole Christian world 
to be converted to the Presbvterian Con- 
fession of Faith, nor to the Discipline of 
the Methodist Episcopal Church, nor to 
the Episcopal Confession of Faith, nor to 
the Baptist Confession of Faith, nor to any 
other purely human confession of faith. 
INTot even the most sanguine denomination- 
alist, though banded to his Church by ties 
strong as hoops of steel, expects this, for 
the plain reason that they (creeds) are sec- 
tional in their platforms of faith, and in 
their tendencies. 

My fourth reason that creeds have failed 
in furnishing a basis for the common broth- 
erhood of all Christians, is founded on the 
religious tendency of the age, and especially 
upon the developments of religious sentiment 
and feeling since the autumn of 1857. 
9 



130 POSITIVE THEOLOGY. 

As I have already remarked, creeds have 
been for more than a quarter of a century 
losing their grasp upon and control over 
the intellect and affections of those who 
have received them as their exponent of 
faith and practice. This is evident : 1st. 
Because a more liberal construction of their 
teachings is permitted now than heretofore. 
A wider range of interpreting their lan- 
guage is now tolerated. Formerly a very 
rigid technical belief in their doctrine was 
demanded, and an exact submission to their 
peculiar forms and ceremonies exacted. 
Now, members are received and retained 
who do not acknowledge all their articles 
of religion : and others still who give to 
these articles a free construction : so free. 
indeed, that less than a half century since 
it would have been pronounced "heresy" 
2d. It is clear that they are losing their 
molding power over men's faith and con- 
science, and their footing in the affections 
of many, because public sentiment will not 
now tolerate the direct teaching of their 
peculiar tenets in Sabbath schools. The 



POSITIVE THEOLOGY. 131 

instruction in these "nurseries of piety" — 
these auxiliaries to the spread of Christian 
truth — is directed more to the development 
of the moral and spiritual sentiment of the 
young, and less to the imprinting upon their 
inexperienced and susceptible nature the 
dogmas of any particular human creed. 
Hitherto it was widely different. Sound- 
ness on all questions of faith, however ob- 
scure or incomprehensible, was held as 
essential to salvation ; and all doubts that 
might be raised respecting them were re- 
garded as precursors of perdition. Hence, 
different denominations arranged and print- 
ed questions and answers which especially 
embodied their respective theological ten- 
ets. . These were taught to the young, both 
in the home circle and in the Sabbath 
school. But this catechetical process of 
boltino* and screwing the youthful mind to 
the teachings of any particular confession 
of faith, has fallen almost entirely into dis- 
use. There are but few localities where 
the prevailing sentiment is not against it. 
True, there may be here and there a con- 



132 POSITIVE THEOLOGY. 

gregation or an individual whose "ortho- 
dox" features are large and well defined, 
having been cast in the theological mold 
of the middle of the seventeenth century, 
who would prefer that the old order of 
things should be restored. The enlight- 
ened, enlarged, and generous spirit of re- 
ligion which has gone forth, and which has 
disarmed the demon of partisan zeal, will 
not permit this. To test this fact, let any 
Church introduce into the Sabbath-school 
under its care the "Longer and Shorter 
Catechisms," and require them to be 
taught and learned as of yore ; how long, 
think you, it would require to depreciate 
that school a hundred per cent. ? Xo lon- 
ger, I apprehend, than for the fact to become 
generally known. Teach our children in 
the name of Jesus to love Grod with the 
whole heart, and to walk in the ways of 
virtue ; but do not cram their young minds 
with the dogmas of any human creed, is 
the edict of the spirit of this age; and it 
will not suffer it to be infracted with im- 
punity. This process of demoralizing the 



POSITIVE THEOLOGY. 133 

force of creeds and of loosening their hold 
upon the intellect and heart of the people, 
has been going on for more than a half 
century ; and has resulted in their being 
rejected by hundreds of thousands, and 
in their being so liberally interpreted by 
thousands more, who still receive them, as 
to eliminate nearly all their technical the- 
ology. These facts indicate the religious 
tendency of the age, which in turn clearly 
proves that no creed furnishes a platform 
of brotherhood of sufficient liberality ; for 
if it were so, then would it form a common 
plane upon which the fraternal spirit, now 
wide-spread and still increasing in breadth 
and depth and length in the land, would 
draw together the multitude of Christ's 
disciples. But this will not nor can not 
be claimed for any creed. Facts, some of 
which I have alluded to, prove the reverse 
of any such claim to be true. 

The development of religious sentiment 
and practice since the autumn of 1857, is 
a most unimpeachable witness in proof of 
the point now in argument. One of the 



134 POSITIVE THEOLOGY. 

marked features in the Christian history 
of this country for the past three years, is 
the great and glorious work of reforma- 
tion, which poured through the length and 
breadth of this goodly land like the light 
of day from the unbarred chambers of 
the morning. It made its way into cities, 
towns, villages, and rural districts, arrest- 
ing the farmer at his plow, the mechanic at 
his bench, the merchant at his ledger, the 
banker at his counter, and the lawyer in 
his office, calling them to strive for a higher 
life. It thrilled through the heart as the 
voice of the Infinite One, entreating the 
wanderer back from the wilderness of sin 
and death. It did not go crashing through 
communities like a wild, exciting storm; 
but moved on, like the course of nature, 
grand and triumphant, making itself heard 
and felt, subverting the foundations of sect- 
arian prejudice, sweeping away barriers 
that had stood like grim prison walls be- 
tween the children of the Most High, and 
calling them to work together in the pre- 
cious harvest-field of life. The union of 



POSITIVE THEOLOGY. 135 

feeling and effort which it produced was 
one of the characteristics of this revival, 
and was that which pre-eminently com- 
mended it to all who had drank freely of the 
spirit of love. Wherever its influence was 
extended, "Union Prayer-Meetings" were 
organized, which met weekly, and in many 
places daily. To these all Christians were 
invited, and in them nearly all denomi- 
nations were represented. In the main, 
sectarianism was put under ban in these 
religious gatherings ; and if it did worm its 
way in, it came as a foreign element masked 
in the robe of charity, thus concealing its 
features so chilling and repellent to the 
spirit that prevailed there. As indicating 
the controlling sentiment, I will give a few 
brief extracts from reports of some of these 
Union Prayer-Meetings. In Bedford street ' 
Methodist Episcopal Church, New York 
city, on the 8th of March, 1858, Mr. S. D. 
Van Beuren, who conducted the services, 
and who is an Episcopalian, said, in the 
presence of a large audience : "I know no 
sect or party in these efforts." Another 



136 POSITIVE THEOLOGY. 

gentleman said : "It was a happy thought 
that once-contending sects were now ob- 
served sitting at the Master's feet on terms 
of general humility, and with feelings of 
millennial harmony." Another said : "I 
desire to be plainly understood as ignoring 
sectarianism in this great work now going 
on, and with David I rejoice in being the 
companion of all them that fear God." 
Another gentleman told the story of White- 
field, who, while preaching at Philadelphia, 
said : "There would be no Methodists, nor 
Presbyterians, nor Baptists, none of the 
sects preserved in heaven — there, all would 
be Christians." Such sentiments as these 
were not confined to any one locality or as- 
sembly, but were common wherever these 
i$ee tings were organized. I have heard, 
in Union Prayer-Meetings, in Sabbath- 
School Conventions, in Young Men's Chris- 
tian Associations, held in different parts of 
the West, remarks like these : " We come 
here, not as Episcopalians, Methodists, 
Presbyterians, Baptists, or Congregational- 
ists, bringing with us our peculiar clenomi- 



POSITIVE THEOLOGY. 137 

national creeds ; but we come simply as 
Christians, claiming the Bible as our rule 
of faith, and character as the ground of 
fellowship." Mr. S. J. Prime, in his work 
on the Power of Prayer, says : " The Union 
Prayer-Meeting is now a type. It repre- 
sents what has never been so well repre- 
sented before in modern days : that among 
all Christians there are elements of coales- 
cence and harmony ; that there is a union 
deeper down, and which underlies all ex- 
ternal unions. * * * Thus proving 
that it is really what it professes to be, ' a 
union meeting.' Thousands go without 
ever raising the question, whom they are 
to meet or to what Church organization 
do they belong. Neither do they care." 
Many more extracts might be given, but 
these must be sufficient to show the devel- 
opment of sentiment and action in this re- 
markable work. All sectarian names were 
laid aside, and all creeds and confessions 
of faith, as bonds of union and communion, 
were left behind, and men united in the 
solemn worship of God, and in carrying 



138 POSITIVE THEOLOGY. 

forward the work of salvation, upon the 
word of inspiration as the platform of 
faith, and upon character as the bond of 
fellowship. 

On these facts, which will not be denied, 
such questions as these may be raised: 
Why was not some one of the self-named 
"orthodox" creeds submitted as the basis 
of union and co-operation? Why thrust 
them all into the background? Why this 
profound silence respecting their claims? 
The answer is obvious. ISTo one of them 
furnishes a foundation broad enough for all 
Christians to meet upon, and worship, and 
work together. Is it not both reasonable 
and probable, had there been such, that its 
excellences, its sufficiency, would have been 
urged by its supporters, and acknowledged 
by all earnest and sincere men? Most 
certainly. That no such claim was sub- 
mitted is tacit admission that no such un- 
inspired creed existed. Even the most 
ardent admirers of these human produc- 
tions, as conditions of fellowship, saw them 
set aside and did not utter a word of pro- 



POSITIVE THEOLOGY. 139 

test, or if they did, it was feeble and ineffi- 
cient. Nothing has occurred in modern 
times that furnishes evidence so conclusive 
that creeds are essentially sectarian in their 
very spirit and tendency as the religious 
movement of the past three years. The 
testimony comes not alone from those who 
have entirely renounced them, but from 
those who have not; at least in theory. 
The evidence of such, given by w^ord and 
deed, is the more weighty. "Now take the 
facts I have indicated, all of which, with 
many of their details, every close observer 
of the late religious work in our country 
is in possession, and they prove with un- 
questionable certainty that creeds and 
confessions of faith are fragmentary in 
their teaching and sectional in their influ- 
ence ; and, hence, do not furnish a plat- 
form upon which all God's children can 
harmoniously meet. And they demon- 
strate, with no less clearness and force, 
that the Bible alone as the rule of faith, 
and Christian character as the test of 
fellowship, furnish the only basis of ample 



140 POSITIVE THEOLOGY. 

length, and breadth upon which all the 
disciples of Christ may meet in true frater- 
nal union. 

Fraternally yours. 



Letter IV. 

My Dear Sir and Brother : 

In my last address to you the question 
discussed was, Christian character is the only 
true test of Christian fellowship. This I 
aimed to demonstrate by showing: 1st. 
That it is sufficiently specific. 2d. That 
its breadth is entirely adequate. 3d. That 
it is sufficiently restricting. 4th. That all 
other tests that have been submitted as 
foundations of brotherhood have failed to 
secure this end. The proposition itself, 
which these points with their facts and ar- 
guments were introduced to sustain, few 
will venture to deny. That a man is to be 
esteemed for what he really is, is a princi- 
ple so plain and just, that it amounts al- 
most if not altogether to a truism. With 
all sincere, unprejudiced men Christian 
character is a sufficient passport to their 
fellowship. It is to them the signet of 

(141) 



142 POSITIVE THEOLOGY. 

Divine approval. To deny this would be 
to subject one's self to the charge of bigotry 
and an unreasonable zeal in favor of party 
or sect. 

At this point in the discussion, the ques- 
tion may be raised, What is Christian 
character ? or, in other words, What does 
this phrase imply ? That this is a fair and 
lawful inquiry I most cheerfully grant; 
and that it should be answered is both rea- 
sonable and just. It is reasonable, because 
he who adopts a principle as a rule of ac- 
tion should be able to elucidate it, and 
willing to answer all relevant questions 
which may arise from it. It is just, be- 
cause fair dealing with himself and with 
others demands it, since his course of action 
is to be determined by this rule. 

Before proceeding to meet the question 
raised, I desire to premise the following: 
1st. That Christian character may certain- 
ly be known ; and more, it must be known, 
else the rule can not be rendered practical. 
I could not apply a principle in determin- 
ing whether or not another filled its re- 



POSITIVE THEOLOGY. 143 

quirements if I had no clear idea of it, or 
of what it demanded. If I make a certain 
character the condition of a certain relation, 
then, before that relation can be acknowl- 
edged, I must decide whether that char- 
acter which meets the condition has been 
secured ; and, before I can determine this 
last point, I must have pretty clear ideas 
of the elements that form the state of mind 
specified. Hence the necessity of not only 
possibly undemanding what constitutes 
Christian character, but positively to know 
it, both respecting myself and others. 
Touching myself, I know it by a con- 
sciousness of the harmony of my feelings, 
thoughts, purposes, and actions with the 
will of the Divine Being; and from an 
inward realization of peace springing up 
within the soul. As to others, I know it 
from their confession and deportment, which 
are the outward expressions of the state 
of the heart. If these are right and pure, 
they show a mind at peace with the govern- 
ment of God. So others determine respect- 
ing myself; and by the same rule the 



144 POSITIVE THEOLOGY. 

world perceives who are the disciples of 
Christ. It was said by him who spoke 
from heaven: "A good tree can not bring 
forth evil fruit, neither can a corrupt tree 
bring forth good fruit. "Wherefore, by their 
fruits ye shall know them." Again, he 
said: "By this shall all (men) know that 
ye are my disciples, if ye have love one to 
another." Kot more certainly may the 
character of a tree be known by the quan- 
tity and quality of the fruit it bears, than 
the character of the man may be determ- 
ined by the deeds he produces. As we 
may know the one by the fruit, so may we 
the other. It is the outward manifestation 
by which the quality of the tree or the 
character of the man is made conscious to 
others. One has truly said : " The works 
of the life are the tongue of the heart." 
But, 2d. The Bible is the infallible stand- 
ard by which to measure one's manhood in 
Christianity. This position does not con- 
flict, as might be supposed at first sight, 
with the sentiment that each one knows 
his relation to God from a consciousness 



POSITIVE THEOLOGY. 145 

that his feelings, thoughts, purposes, and 
actions are in harmony with the Divine 
will ; for by the word of inspiration he de- 
termines this. He knows there is no con- 
troversy between the Bible and his state 
of mind and current of thought, by com- 
paring them with it. Its teachings inspire 
the one and commend the other. Its spe- 
cifications of the purity of the inward 
spiritual life are so plain that mistakes 
can not easily occur. It furnishes the test 
by which I am to try myself and by which 
I may estimate my brother. As it is the 
rule of faith, so is it the measure of char- 
acter. 

Having submitted these antecedent prop- 
ositions, let us take up and examine the 
question, What is Christian character? 
And, as this is the basis of fraternal fel- 
lowship, it is well that we gain as clear a 
comprehension of its elements and devel- 
opments as is possible ; and that this may 
be secured, I propose looking at it first from 
a negative stand-point — that is, specifying 
a few things that it is not. I am not, per- 
10 



146 POSITIVE THEOLOGY. 

mit me to say, much in favor of negative 
argument, yet no inconsiderable light may 
be shed upon a question by presenting, in 
contrast, both the affirmative and the neg- 
ative. 

1st. I remark that Christian character is 
not simply the belief in any creed what- 
ever. It may be ever so "orthodox;" and 
its date may run back over the lapse of 
centuries ; and it may be sanctioned by the 
voice of Councils, Conferences, and Assem- 
blies, and sustained by their influence ; yet 
belief alone in its doctrines will not entitle 
any one to the claim of a union with the 
Messiah, and, therefore, to the state of the 
heart which is the condition of brother- 
hood. One may be, after the most accu- 
rate measurement by the wisest creed, pro- 
nounced "sound in the faith," but if he 
wants those graces of the spirit which the 
Scriptures mention with so much clearness, 
and which render the life a light to the world, 
he does not possess the requisite test of fel- 
lowship ; nor will men award it to him. m 
Rev. H. W. Beecher, in a recent sermon, 



POSITIVE THEOLOGY. 147 

while discussing a subject which involved 
this very point, said: "TTlien men say that 
doctrine is indispensable to piety, I say it 
is false, or else you condemn five-sixths of 
all Christians ; for I aver that there is not 
even one in ten who could conform to any 
system of doctrine. If the masses of 
Christians do say they believe ; if, when 
certain doctrines are presented to them as 
indispensable to their piety, they do ex- 
claim, ' Credo ! Credo !' yet there is not 
more than one in ten that can appreciate 
logical reasoning; there is not one in a 
hundred that can take principles and couple 
them together so as to construct a symmet- 
rical, logical doctrine. The day is coming 
when a man — though he be as orthodox as 
John Knox, of Scotland — if he does not 
live a good life, will not be regarded by the 
world as a sound Christian; and when a 
man — though he be wild on every point of 
doctrine— if he does live a good life, and 
loves his G-od and his fellow-men, and has 
faith in Christ, and is in communion with 
him, will be acknowledged by the world to 



148 POSITIVE THEOLOGY. 

be a sound Christian." This is presenting 

the question in a pretty strong light : but 
not mere so than is justifiable. Of course, 
Mr. Beecher means by "doctrine," such as 

is set forth in the various human creeds. 
and not the plain truths and facts sub- 
mitted in the word of God as propositions 
of faith. That he has not overstated the 
point is evident from this, that there are 
many whom the world acknowledge to be 
Christians, ay. more, whom the "orthodox'' 
themselves — except perhaps those of the 
strictest sect — admit as such, who do not 
believe many of the points of doctrine em- 
bodied in creeds, and who emphatically 
deny their authority. If this is so. it fol- 
lows that faith in them, or in their teach- 
ings, is not essential to Christian character, 
nor will it lay the foundation and build it 
up. This will appear more clearly if it is 
remembered: (1.) That they (creeds) dif- 
fer in their statement of what some are 
pleased to call, "articles of religion." or 
" faith/' (2.) That many of those who in- 
terpret them not unfrequently differ widely 



POSITIVE THEOLOGY. 149 

and essentially in tlieir construction of these 
articles. This is true when the Trinity, 
Depravity, and Special Election are the 
themes of investigation. The correctness 
of these statements is known to all who are 
ordinarily familiar with the doctrines of 
creeds, and the various expositions of the 
interpreters of these doctrines. 

2d. I observe that Christian character is 
not merely membership in Church, although 
that Church mav claim a regular descent 
from the apostolic age, in support of which 
an unbroken succession of priests or bish- 
ops may be brought forward. It may even 
be admitted that this claim and its vindi- 
cation are founded upon the truth; still 
membership in it will not of itself consti- 
tute any one a Christian. A man may be 
in union with this Church surrounded by 
the prestige of antiquity, and sustained by 
the clearest testimony in its pretensions to 
evangelical origin and integrity, and yet be 
wanting in nearly all the living forces that 
form the foundation of real spiritual life ; 
and that build up and maintain a vital, 



150 POSITIVE THEOLOGY. 

overflowing, and truthful religious charac- 
ter. In support of this, I need only refer 
to the Apostolic Church, the evangelical 
basis of which none will deny. It num- 
bered among its members those who were 
quite destitute of every claim to Christian 
character. This is evident from such lan- 
guage as the following: " For ye are yet 
carnal ; for whereas there is among you 
envying, and strife, and divisions, are ye 
not carnal and walk as men." If member- 
ship in the Church, during the personal 
administration of its inspired founders, and 
before creeds had usurped the authority of 
Divine law, did not of itself confer those 
qualities of heart that make up real spirit- 
ual life, it would be presumption to claim 
more for a union with any Church now, 
since the dogmas of sects and parties have 
greatly obscured the simplicity of Christian 
truth. 

I would not be understood, from the point 
here assumed, as undervaluing Church or- 
ganization and membership. These are 
agencies to be employed in the complete 



POSITIVE THEOLOGY. 151 

development and maturity of a broad, gen- 
erous religious character, and without which 
the labor of this first, last, and noblest work 
of life would be greatly increased, and the 
chances of ultimate success correspondingly 
diminished. All this I cordially believe. 
The position is not, therefore, introduced be- 
cause I hold religious association as being 
of slight moment, but because many rely 
mainly upon it for their claims to Christian 
character, having but little else to commend 
them. Such look upon those who do not 
sustain the same relation as themselves 
somewhat as the Pharisee did upon the 
publican. They walk through the world, 
fastidiously holding up their religious robes, 
lest they should become defiled by coming 
in contkct with those of slightly different 
texture, color, and pattern. 

3d. I further remark, that Christian 
character is not regularity in attending any 
place of worship. He who rests upon this 
builds upon an insecure foundation. Each 
Lord's day may find him in his accus- 
tomed place at the house of prayer, and 



152 POSITIVE THEOLOGY. 

his lips may unite with others in the sol- 
emn services of that house ; but if this is all, 
his claim to genuine life in Christ must be 
very inconsiderable indeed. Too many, it 
is to be feared, trust chiefly in the regu- 
larity of their attending public worship, in 
which they join with a degree of gravity 
amounting almost to austerity, thinking 
that this will make up all deficiencies and 
balance the moral and spiritual account for 
the past week. Such hold religion as a 
kind of an absorbent, which is to be applied 
each Sabbath in removing the sins of the 
conscience, which may have accumulated 
during the preceding six days ; a kind of 
process by which all moral debts may be 
liquidated and a receipt in full obtained. 
I repeat, that if this is all, any pretensions 
to that state of mind which revealed truth 
holds as essential to Christian character, 
and which the world acknowledges as such, 
are certainly not well founded. You are 
not to infer, permit me to observe, from 
this position, that regular attendance at 
some place of worship is of little value; 



POSITIVE THEOLOGY. 153 

that it is to be regarded with indifference. 
The practice of the early Church, or Chris- 
tians, while under the immediate guidance 
of the apostles, expressed in these words : 
"~Not forsaking the assembling of ourselves 
together as the manner of some is ; but ex- 
horting one another," is sufficient to prove 
that frequent meetings for religious in- 
struction and encouragement were held by 
them, from which their necessity in carry- 
ing forward the work of Divine truth in 
the heart may be inferred, as well as the 
importance of regularly attending them. 
All who have any valuable experience in 
Christian life know the profit derived from 
often resorting to the house of prayer. It 
is one of the means to be employed in de- 
veloping and building up a heavenly char- 
acter, which God and all good men will 
approve : but that it is that character is 
without foundation in fact. 

4th. Again : Christian character is not 
conformity to the outward forms of religion. 
That these have their uses and significa- 
tions, is very true. To the Jew every arti- 



154 POSITIVE THEOLOGY. 

cle of furniture belonging to the tabernacle 
or temple had its use ; and every rite or 
ceremony, whether it was keeping a fast 
or a feast, or offering a sacrifice, was full of 
significancy. Some of these rites were for 
the development of God's moral govern- 
ment ; others were instituted to perpetuate 
the remembrance of his interposition in 
their behalf ; and some may have included 
both these objects. They were mediums 
through which the infinite One shadowed 
forth his character and plans. The Jew 
who kept them with sincere motives, that 
is, in a right state of mind, heard the voice 
of God in them, and was thus drawn toward 
him. To the Christian, the rites of relig- 
ion under the New Testament are express- 
ive. True, when compared to those of the 
Old Covenant, the number has been largely 
reduced, and their observance greatly sim- 
plified. They are, however, by no means, 
less significant. One of them (the Lord's 
Supper) is designed to express to the senses, 
and through them to the soul, the perfec- 
tion of God's character. In this we see 



POSITIVE THEOLOGY. 155 

his infinite love; we hear the utterance 
of his abhorrence of sin, and learn his 
earnest desire and willingness to save us. 
More still : in this we witness the precious 
love of Christ in laying down his life for 
us. Further : in keeping this Christian 
rite with a just condition of mind, we ex- 
press our faith in the perfection of God's 
nature and moral government; in the sac- 
rifice Jesus made for sin and its complete- 
ness ; and in the promise that Christ will 
come again and gather his disciples home. 
And as this Christian duty is significant, so 
it may be claimed for all that have been 
commanded by the Head of the Church. 
They are not only expressive of the char- 
acter of our heavenly Father, and of the 
incomparable love of Christ, and our faith 
in and appreciation of all that he has done 
for us in the plan of salvation, but are also 
channels through which, when rightly em- 
ployed, spiritual blessings flow to the heart; 
for in them the Christian man hears the 
voice of (xod calling him to the bosom of 
eternal love. By these, the Divine arm is 



156 POSITIVE THEOLOGY. 

leading him to a higher and richer plane 
of religious experience. Notwithstanding 

all this, these ordinances and forms may be 
observed, and yet some, if not many, of the 
elements of Christian character be want- 
ing. This I shall aim to make more ap- 
parent hereafter. 

5th. In the further development of the 
question, I observe that it is not obedience 
to the moral duties of life that meets the 
condition of Christian fellowship. Not 
that these are unessential to it, or are not 
included in it ; but they, of themselves, do 
not constitute it — do not complete it. One 
may be honest, truthful, just, benevolent, 
industrious, prudent : in short, he may pos- 
sess high moral sentiment, and practice all 
the moral maxims, and by these gain the 
reputation of being a model moral man, 
and yet not possess a Christian character. 
He may want piety ; and wanting this, he 
is destitute of the principle that lies at the 
very foundation of the highest type of spir- 
itual manhood. We respect and esteem 
him who uniformly practices all the moral 



POSITIVE THEOLOGY. 157 

virtues, and hold him a valuable member 
of society. But it would be unjust to him 
and to truth to claim more for him than 
this. We may cheerfullv grant that he is a 
model moral man, but we dare not say that 
he is a model Christian man. Morality does 
not include Christianity; but Christianity 
does, of necessity, embrace morality in all 
the length and breadth of its signification. 
It is with character as with the results of 
chemical combination. As the omission 
of a single element in the latter may essen- 
tially affect the* nature of the substance — ■ 
as the absence of oxygen in the atmosphere 
— so the want of a single principle in the 
former may essentially change its nature, 
and . hence materially aifect its ultimate 
results. 

I have been thus particular in presenting 
the negative view of the question that its 
position might be the more clearly seen. 
And I may add here, that it (Christian 
character) has its specific elements and de- 
velopments, which are susceptible of clear 
definition and illustration ; hence, is not 



158 POSITIVE THEOLOGY. 

anything and everything men may choose 
to make it. True, different persons may 
not use the same terms in defining and 
illustrating its principles and manifesta- 
tions ; but they will be found, upon close 
examination, to be substantially the same, 
if the Divine law has been permitted to 
guide; for in this law we may not only find 
its elements laid down, but its developments 
mapped out. 

I shall now proceed to meet the question 
affirmatively, What is Christian charac- 
ter ? This inquiry involves two points : 
I. What are its elements? II. What are 
its developments? The former of these, 
as it constitutes the basis of the latter, de- 
mands attention first ; and I shall present 
it in this form : 

I. What aee the Elements of Cheis- 

TIAX ChAEACTEE ? 

1st. I remark first, that faith in an infi- 
nite, all-wise, and beneficent Being is one of 
its essential constituents. This lies at the 
very foundation; and without it no one can 



POSITIVE THEOLOGY. 159 

take the first step toward the formation of 
this specific character. It is therefore 
written; " But without faith it is impossi- 
ble to please Mm; for he that cometh to 
Grod must believe that he is. and that he 
is a rewarder of them that diligently seek 
hiin." — Heb. xi: 6. This text proves with 
all the clearness of positive testimony, 
(1.) That faith in our Creator is necessary 
to draw us toward him ; " for he that 
cometh to God must believe that he is." 
(2.) It also proves that this faith must 
embrace the purity and rectitude of his 
nature and moral government; hence, he 
must believe that "He is a rewarder of 
them that diligently seek him." The first 
of these points effectually excludes athe- 
ism; and the second as thoroughly sets 
aside pantheism. The one admits that 
Grod is ; and the other that he possesses 
ability and willingness to reward those who 
confide in him. If one should deny the 
existence of the omnipotent Being, thus 
assuming atheism, or if he should step 
upon pantheistic ground, by calling in ques- 



160 POSITIVE THEOLOGY. 

tion his personal existence separate from 
and independent of the material universe, 
thus denying his power to reward upright- 
ness of life, he could not justly lay claim 
to the fellowship of Christians. Xor would 
they be chargeable with sectarianism in 
consequence of their declining to give him 
the hand of religious brotherhood ; for he 
has denied an essential principle that en- 
ters into the formation of that character 
which is made the basis of Christian fel- 
lowship. On this there can be no differ- 
ence of opinion among the disciples of 
Christ. All such hold the sentiment that 
faith in the Divine existence is indispens- 
able to a Christian life. This point the 
Spirit has determined in the most unequiv- 
ocal language : " He that cometh to God 
must believe that he is." Plainer terms 
can not be employed in affirming any prop- 
osition; and it can be controverted only 
by denying the authority of the witness. 
Moreover, it would be uttering a truism to 
say that a man will not come to a Being 
whose existence he denies, or that he will 



POSITIVE THEOLOGY. 161 



not seek that which he holds is incapable 
of conferring any reward. This is self- 
evident. Therefore, faith in God and in 
the rectitude and beneficence of his nature 
and government, is an essential element in 
the formation of Christian character. 

It is not a Question that enters into this 
argument h<y& this faith is secured; that is, 
whether it is the result of hearing testimo- 
ny and accepting it as truth, or whether it 
is the immediate gift of God, wrought in us 
by the Holy Spirit. On this there may be 
a difference of opinion entertained, and yet 
not affect materially the real spiritual union 
of the soul with the "Father of light." 
But, on the naked proposition that faith in 
God., which goes down deep into the moral 
and intellectual consciousness and controls 
the purposes and actions of life, is essential 
to a true religious character, there is entire 
harmonv of sentiment among all Christians. 
It can not, therefore, be sectional, and he 
who requires it as a condition of Christian 
fellowship, can not be charged with secta- 
rianism. 
11 



162 POSITIVE THEOLOGY. 

2d. A second element essential to Chris- 
tian character is faith in Christ as the Son 
of God, the Savior of the world. He said : 
u Ye believe in God, believe also in me." 
Again, he teaches, "For if ye believe not 
that I am he, ve shall die in vonr sins.*' 
It is also recorded: "Many other signs 
truly did Jesus in the preserfce of his dis- 
ciples which are not written in this book ; 
but these are written that ye might believe 
that Jesus is the Christ, the Son of God ; 
and that believing ye might have life 
through his name." It is evident from 
these witnesses, as well as from others that 
might be brought forward, and which you 
will readily call to mind: (1.) That as faith 
in God is required, so is faith in Christ : 
"Ye believe in God. believe also in me." 
(2.) That without faith in the Messiah, sins 
can not be pardoned: "If ve believe not 
that I am he, ye shall die in your sins."' 
(3.) That the works which he did were to 
convince the world of the divinity of his 
mission, that by faith in him as the anoint- 
ed Son of God, it might have life. There 



POSITIVE THEOLOGY. 163 

are many instances recorded in the New 
Testament, as well as specific statements, 
that clearly sustain the point that faith in 
Christ is an indispensable constituent of 
Christian character. The facts developed 
in the Ethiopian eunuch's conversion to 
Christianity, are directly in proof. He in- 
quired: "See, here is water; what doth 
hinder me to he baptized?"' To this 
Philip replied: "If thou belie vest with all 
thine heart, thou may est." The answer of 
this candid and earnest man is remarkable 
for its brevity and simplicity, and also for 
its breadth and depth of significance. He 
said: "I believe that Jesus Christ is the 
Son of Grod. ? ' This was direct to the point, 
and sufficient. It will also be remarked 
that the question of Philip, and the reply 
of the eunuch, are both entirely free from 
the theological technicalities with which 
creeds have encumbered the same senti- 
ment. Notwithstanding this loading down 
a plain Scriptural truth by dogmatic 
phrases, there is an entire agreement among 
Christians of all denominations on this car- 



164 POSITIVE THEOLOGY. 

clinal element of true manhood in Christ, 
when it is divested of the robe designed 
and manufactured by human wisdom and 
authority, and is clothed in the vesture of 
Heaven's own workmanship. Should the 
question, Do you believe that Jesus Christ 
is the only begotten Son of God ? be pro- 
pounded to every member of the household 
of faith, the answer would be, Yes. And 
this question and answer include all the 
facts recorded by his four biographers 
connected with his taking on himself the 
seed of Abraham, his teaching, his mira- 
cles, his life, his death, his resurrection, his 
ascension, and his administration of the 
kingdom of favor ; hence, he who believes 
him to be the "only begotten Son of God," 
embraces all these in that faith. It fol- 
lows, therefore, that he who may admit 
such a person as Christ to have lived among 
men, but at the same time claims that he 
was simply a man, rather superior to most 
of his cotemporaries, yet fallible, and not 
only liable to err, but did commit many 
errors, could not be received among those 



POSITIVE THEOLOGY. 165 

who believe in hiin as clearly set forth in 
the Scriptures. He said of himself: "I 
am the way, the truth, and the life ; no man 
cometh unto the Father but by me. ' ' Again 
he says : " Then shall ye know that I am 
he, and that I do nothing of myself ; but 
as my Father hath taught me, I speak these 
things. For I came down from heaven, not 
to do mine own will, but the will of Him 
that sent me." Now, if Christ is the way, 
the truth, and the life; if he is the medium 
of approach to the Father ; if he speaks the 
words of Grod — all of which he, with great 
plainness, claims for himself — then, certain- 
ly, he who refuses accepting him as such 
denies his Divine mission, and therefore re- 
jects the conditions of spiritual life. And 
he who fails in this can not justly demand 
as his right the fellowship of Christians as 
one of them ; nor can he, with any show 
of truth, charge them with sectarianism, 
because they decline extending to him the 
hand of religious brotherhood. If the 
Bible is true — and my argument rests 
upon the admission of its verity — he can 



166 POSITIVE THEOLOGY. 

no more lay claim to Christian character 
than he who denies the elements of jnoral 
philosophy can to moral character, or he 
who ignores the principles of justice can to 
uprightness of life. 

On this there can be no difference of sen- 
timent among those who acknowledge the 
infallible authority of the Scriptures, how- 
ever various may be their creeds ; and 
there is equal harmony of opinion enter- 
tained by all such on the proposition, that 
■faith in Jesus Christ as the Son of Grocl is 
an essential element of Christian charac- 
ter. This being the sentiment of all be- 
lievers, it can not be sectional ; and, there- 
fore, he who holds it as an indispensable 
constituent in the formation of that char- 
acter which is the condition of fellowship 
is entirely free from the allegation of sect- 
arianism, and must remain so as long as 
he adheres faithfully to this principle which 
is received in common by all Christians. 

3d. A third element essential to Chris- 
tian character is, the heart must receive and 
nourish supreme love toward the infinite Father. 



POSITIVE THEOLOGY. 167 

It is written, "Thou shalt love the Lord 
thy Gi-ocl with all thy heart, and with all 
thy soul, and with all thy mind, and with 
all thy strength." Love toward Grod may 
be regarded as the consequence of belief 
in him, if that faith takes in the perfection 
of his character, and also takes hold upon 
our intellect and affections. It is possible 
for one to believe in the existence of an 
all-wise Being and yet entertain no love 
for him. Indeed, in Christian lands there 
are but few who will deny that God is. 
The force of religious truth has so entirely 
permeated the sentiment of all civilized 
society, that belief in the existence of an 
omnipotent Being seems to be a matter 
of course. Many accept it without close, 
earnest thought or very mature reflection. 
They have not given the subject any special 
attention ; nor could they assign: very suc- 
cinct reasons for this conviction, should 
they be interrogated. This is not claiming 
that they could not render anv reason at 
all why they believed in the existence of 
an infinite Being, for undoubtedly all men 



168 POSITIVE THEOLOGY. 

who admit this idea can assign some cause 
as a consideration for their entertaining it. 
It is nevertheless certain that a very large 
proportion of those who readily consent to 
this primary truth can give no distinct his- 
tory of the channels through which they 
came in possession of it. It must not, 
however, be inferred from this .that the 
evidences presenting this idea to the un- 
derstanding lie in realms so remote that 
but few have power to summon them forth; 
nor is it to be concluded that they are so 
intricate and abstruse that only the stronger 
intellects can free them of their compli- 
cation and comprehend their testimony. 
True, many of the witnesses suggesting 
and sustaining this fundamental sentiment 
lie far from the ordinary current of thought, 
and long mental journeys must be per- 
formed to- obtain them. Others lie deep 
below the surface, and require months and 
years of patient labor to dig them up, ar- 
range them, and take down their testimony. 
But others still are all around us. They 
are within reach of the millions. They 



POSITIVE THEOLOGY. 169 

meet us at every step. They are within 
us and without us. Their voices may be 
heard in the book of God, in nature, and 
in the undying wants of the soul. In view 
of all this the question may be asked, Why, 
then, can not all give a reason for their 
admission of the existence of the Divine 
Being? The answer appears plain. It is 
because they do not pause long and think 
soberly and patiently on the evidences ever 
before them. They acquiesce in this great 
truth without any distinct conviction of 
either head or heart. This is the main rea- 
son why so many may be registered among 
those who believe that Grod is, and yet can 
not be recorded among those who love him 
with the whole heart. It is beyond serious 
question, in my judgment, that if the peo- 
ple, in all lands of civil and religious lib- 
erty, would hearken thoughtfully and earn- 
estly to the evidences the omnipotent One 
has furnished and placed within their reach 
of his existence, the purity of his charac- 
ter, and the depth and impartiality of his 
love, their faith in him would be so strong 



170 POSITIVE THEOLOGY. 

and controlling that, in return, they would 
give him their supreme affections. On this 
principle may we understand the philoso- 
phy of this text: "We love him because 
he first loved us." It is faith in him that 
leads to the apprehension of his nature, 
which ultimates in ardent love toward him ; 
and it is the candid, thoughtful, and cordial 
reception of the testimony he has given of 
himself that results in this kind of faith ; 
hence, it may be said, that love toward God 
is the consequence of belief in him — the 
kind of faith that has just been described. 
There is between it and simply a consent 
of the mind that God is, a very wide differ- 
ence. The one leads to grateful, earnest 
love and cheerful obedience ; the other has 
but little control, if any, over the heart or 
life. And yet it would not do to deny to 
those who give a nominal assent to this 
cardinal truth a belief in an all-wise First 
Cause. Such an allegation they would 
peremptorily deny. Hence the necessity 
of this third element in the formation of 
Christian character — a supreme love for 



POSITIVE THEOLOGY. 171 

the beneficent Creator. This is the high- 
est attainment of the soul. It is the out- 
ward reaching of Ml its living powers after 
the Infinite. It permits nothing to inter- 
vene between itself and Him upon whom 
it is fixed. These words of Jesus are the 
standard of its love: "He that loveth fa- 
ther or mother more than me is not worthy 
of me ; and he that loveth son or daughter 
more than me is not worthy of me." With- 
out this whole-hearted affection, all faith, 
though it "could remove mountains," is of 
little value, and all religious profession and 
forms are but as "sounding brass or tink- 
ling cymbals." " It suffer eth long, is kind, 
rejoiceth in the truth, and never faileth." 
It lies in the foundation of all true great- 
ness of soul, and is, therefore, an element 
in real spiritual life. This will be ques- 
tioned by no Christian man ; and, hence, 
he who requires it as an essential part of 
the character of him whom he would fel- 
lowship, can not righteously be charged 
with sectarianism. 

4th. A fourth element indispensable in 



172 POSITIVE THEOLOGY. 

forming a Christian character is, Christ mast 
he accepted as the Savior. It is not sufficient, 
if we are to hold the Scriptures as true, to 
admit that Jesus is the Son of God, but he 
must be received as the gift of the Father 
to redeem the world. Each must accept 
him as his personal Savior. Christ said, 
"He that receiveth me receiveth him that 
sent me." This is true, because "Grod sent 
not his Son into the world to condemn the 
world; but that the world through him 
might be saved;" and, hence, he who re- 
jects him as such, or even neglects to hear 
diligently his teachings and to follow his 
example, refuses the only way of salvation 
of which we have any knowledge under 
the reign of Christian truth. On this the 
testimony of revelation is special and di- 
rect. It speaks thus : " ^Neither is there 
salvation in any other ; for there is none 
other name under heaven given among 
men, whereby we must be saved." And 
Jesus himself says, " And whosoever doth 
not bear his cross and come after me can 
not be my disciple." Again, it is written 



POSITIVE THEOLOGY. 173 

of the Son: "And being made perfect, he 
became the author of eternal salvation unto 
all them that obey him." 'No principle 
can be more clearly sustained than that, to 
secure to ourselves such a character as God 
and all good men will approve, we must 
receive Christ as the great religious Teacher 
and only Savior. If we deny him, we bear 
false witness against the truth ; and of us it 
may justly be said, " Who is a liar but he 
that denieth that Jesus is the Christ ?" In- 
deed, it is not necessary that men should 
deny in words that he is the Anointed of 
God, to cut off communion with the Fount- 
ain of light; for he himself says, " Who- 
soever, therefore, shall be ashamed of me 
and of my words in this adulterous and sin- 
ful generation, of him also shall the Son of 
man be ashamed when he cometh in the 
glory of his Father with the holy angels." 
But this question may be raised, In what 
manner, or in what state of mind, is Christ 
to be received ? I reply, that he is to be 
accepted with humble penitence toward 
God, against whom sins have been com- 



174 POSITIVE THEOLOGY. 

mitted, and by a frank, unfeigned confes- 
sion of Christ, through whose name alone 
pardon is given. In confirmation of this, I 
need onlv refer vou to such texts as the 
following : " The word is nigh thee, even 
in thv mouth, and in thv heart: that is. the 
word of faith, which we preach; that if 
thou shalt confess with thy mouth the Lord 
Jesus, and shalt believe in thine heart that 
God has raised him from the dead, thou 
shalt be saved. For with the heart man 
belie veth unto righteousness ; and with the 
mouth confession is made unto salvation." 
Again, Jesus says: " Whosoever, therefore, 
shall confess me before men, him will I 
confess also before my Father which is in 
heaven." These quotations, with marked 
accuracy, point out the state of mind and 
manner in which Christ is to be received ; 
and to all such k, is he made wisdom, and 
righteousness, and sanctification, and re- 
demption." There can be no mistaking 
the true condition of spirit in which men 
should submit to the reign of the Messiah, 
if the word of God is permitted to speak, 



POSITIVE THEOLOGY. 175 

and if its directions are followed. Should 
any one, however, decline accepting Christ 
as his Savior by humble penitence and con- 
fession, he can not lay claim to Christian 
character, for he fails in one of its essential 
parts. In this all religious denominations 
will concur. How much soever they may 
differ on many other questions, on this they 
are a unit. Should I, or you, or any one, 
lay down as a condition of union with God, 
repentance toward him, and faith in, and 
confession of the Lord Jesus Christ, it would 
be only what all religious associations sanc- 
tion. This position can not, therefore, be 
sectional, unless the Bible is a sectarian 
document. It follows that on it, as a single 
element in the formation of a Christian 
character, no Church or individual member 
can fairly be held as sectarian. 

I have been thus particular in present- 
ing what I regard as the essential constit- 
uents of what may be called the basis of 
that character which all admit is the only 
true condition of fellowship. It has been 
my aim to introduce such elements as the 



176 POSITIVE THEOLOGY. 

words of inspiration clearly set forth, and 
such as are regarded by all disciples of 
Christ as indispensable. How far I have 
succeeded in this, let truth determine. Of 
one thing I am well assured : that not one 
of them will be denied. And here I am 
willing to rest this part of the subject, de- 
siring to add, should any one profess faith 
in and love toward God, and faith in and 
an acceptance of Christ as his Savior by 
humble confession, that I would give to 
him as a Christian the hand of fellowship. 
This meets the following question: Since 
Christian character is the condition of re- 
ligious brotherhood, how can any one be 
received into fraternal relation who has not 
previously secured this distinctive quality? 
In passing, suffer me to remark, that to this 
legitimate and — to some — rather difficult 
inquiry, I propose replying more at length 
in the close of this letter. 

II. The second point involved in the sub- 
ject is, What are the fruits or the develop- 
ments of Christian character ? These are 
to be determined not by mere conjecture, but 



POSITIVE THEOLOGY. 177 

by definite rule. You can not more easily 
nor certainly ascertain a man's moral char- 
acter than you can his religious. Respecting 
the former there are certain specific as well 
as general obligations which, if uniformly 
complied with, constitute what we call moral 
character. And so it is respecting the lat- 
ter. As the one has its standard of meas- 
urement accurately graduated, so has the 
other. The moral law of life is the test in 
the one case, and the law of the kingdom 
of Christ is in the other. The latter in- 
cludes the former of necessity ; but the 
former may not include the latter ; hence, 
a man may obey the one and thereby build 
up a well-deserved moral reputation, and 
yet not submit to the other, and therefore 
not sustain the qualities the law specifies. 
For instance, he may "do unto others as 
he would they should do unto him," or he 
may "deal justly and love mercy," but fail 
to walk humbly with God. In this case, 
he meets the obligations he is under to his 
fellow-men; but neglects the first and higher 
duties he owes to his Creator and Benefac- 
12 



178 POSITIVE THEOLOGY. 

tor. I say first and higher duties, for he 
who loves Grod with his whole heart will 
love his neighbor as himself; and in both 
these relations the sentiments that pervade 
the soul will obtain expression ; that is, 
there will be an outward manifestation of 
his love for the Supreme Being, and his 
love for man. The evidence thus given, 
taken with his confession of faith in the 
Divine goodness, is the index to the state 
of the heart ; and if this condition of the 
heart harmonizes with the properties set 
forth in the Scriptures, he is entitled to be 
recognized as possessing the requisite char- 
acter. But I desire to speak more defi- 
nitely of the developments of real man- 
hood in Christ. 

1st, First, there will be a cheerful conform- 
ity of life to the duties arising from a receji- 
tion of the principles I have submitted as 
composing the elements of Christian character. 
For example : Belief in and love toward 
God form the basis of reverence and devo- 
tion ; for faith in him, which rests upon the 
testimony he has given of himself, includes 



POSITIVE THEOLOGY. 179 

an apprehension, of more or less distinct- 
ness, of the purity, rectitude, and benevo- 
lence of his character ; and in proportion 
as faith in him is clear and liberal, so will 
be the conceptions of the infinite excellence 
of his nature ; and as these are distinct in 
the mental and moral consciousness, so will 
reverence and devotion be marked, earnest, 
and chaste. If the soul cherishes no living 
faith in the Divine Being ; if it has no 
love toward him, then will reverence and 
solemn worship be wanting. We do not 
expect them to flow from such a state of 
mind no more than we look for a corrupt 
tree to bring forth good fruit. And as in- 
excusable ignorance, or willful perversity 
in sin, shuts out from the heart the true 
character of God, so will all feelings of 
reverence and devotion subside; and the 
life, instead of being conformed to the laws 
of righteousness, will be widely at variance 
with them. But of him who professes 
faith in and love for our Father in heaven, 
we expect humble veneration and earnest 
worship, as much as we look for an uncor- 



180 POSITIVE THEOLOGY. 

nipt fountain to send forth pure water. He 
lias no right to withhold these manifesta- 
tions of confidence and affection from us, 
nor from the world, if he could. True, we 
do not claim an ostentatious display of 
sanctity — an overwrought effort in devo- 
tion ; but certainly we have every good 
reason to look for an unfeigned expression 
of these elements of Christian character. 
One ancientlv said : "Show me thv faith 
without thy works, and I will show thee my 
faith by my works." This assuredly is a 
fair proposition, and can not be ingenuously 
declined. Should one use the name of the 
Creator profanely, or even irreverently, it 
is conclusive evidence that he entertains 
no living faith in nor reverence for him. 
There is no harmony between God's law, 
which savs, "Thou shalt not take the name 
of the Lord thy God in vain," and this ac- 
tion; and there could be no hesitancy in 
deciding the case. Again : should any 
habitually neglect to pay homage to God, 
or should he fulfill this duty only when the 
circumstance was so extraordinary that it 



POSITIVE THEOLOGY. 181 

would be much more easily kept than omit- 
ted, it would be proof that he possessed 
but little, if any, real love toward him. 
His life in this would not be in conformity 
to the law which says : "Thou shalt wor- 
ship the Lord thy God, and him only shalt 
thou serve." 

As further illustrating the point, that 
he who is in possession of the elements of 
Christian character will comply with the 
duties arising from them, I refer you to the 
following, namely: Faith in Jesus Christ 
as the Son of Gocl, and the reception of 
him as the Savior by penitence and confes- 
sion. When one acknowledges faith in 
the Messiah, and professes to have accepted 
him as his Redeemer, and also to have ob- 
tained pardon of sins from the Father 
through him, we expect of such a life cor- 
responding to this new and holy relation 
into which he is now brought. He claims 
to love Christ as the sent of God — the great 
Teacher and Savior. If this profession of 
his is true, we shall see unmistakable evi- 
dence of it. The spirit within will bear 



182 POSITIVE THEOLOGY. 

V 

its fruits without. The latter is the ex- 
pression of the former. Christ says, "If 
a man love me he will keep my words." 
He then adds: "And he that loveth me 
not keepeth not my sayings." Conformity 
of life to the inspired law is the clearest 
evidence of the state of the heart toward 
God and his Son Jesus Christ. He who 
keeps it not is declared, by the testimony 
of the Messiah, to have no union by love 
with him ; but to him who walks in it there 
is every assurance of the Divine approval. 
To this the following texts furnish ample 
proof: " Hereby do we know that we know 
him, if we keep his commandments. He 
that saith, I know liim, and keepeth not 
his commandments, is a liar, and the truth 
is not in him. But whoso keepeth his 
word, in him verily is the love of Grod per- 
fected; hereby know w^e that we are in him. 
He that saith he abicleth in him, ought 
himself also to walk even as he walked." 
In this testimony these points are affirmed 
with great distinctness: (1.) That walking 
in harmony with the law of Christ, induced 



POSITIVE THEOLOGY. 183 

by right motives, is indubitable evidence 
to himself and to others that he is in him 
and united to him. (2.) That to profess to 
know him by enjoying his love, while his 
teachings are disregarded, is unmixed proof 
that he is destitute of spiritual life; that 
is, his profession is a deception, a falsehood. 
(3.) That he who claims to abide in Christ 
should manifest the spirit and mind that 
he did. In perfect agreement with this 
sentiment is this text ; " Now, if any man 
have not the spirit of Christ, he is none of 
his." The opposite of this must be true, 
namely: If any man have the spirit of 
Christ, he is his. And it is equally certain 
that he who possesses the spirit of Jesus 
will bear its fruits, or, in other words, will 
walk as he walked. The life will be a copy 
of the love, meekness, gentleness, truthful- 
ness, and benevolence of the Messiah's. 

2d. This leads me to notice, in the sec- 
ond place, some of the principal traits of 
character he is expected to manifest who 
claims to be a disciple of Christ. 

(1.) He must be truthful. Not only is he 



184 POSITIVE THEOLOGY. 

required to acknowledge the truth, as it is 
in Jesus, but it should dwell in his heart. 
His love for it should be so strong that no 
consideration could induce him to swerve 
from it. He should frankly confess it be- 
fore men, how much soever this might sub- 
ject him to their sneers, persecutions, and 
slights. His integrity should be constant 
and unwavering, making his life a com- 
mentary upon truth's majesty and excel- 
lency. He should live it to the very brim, 
both by word and by deed, compromising 
it neither for selfish ends nor for party pur- 
poses. With all these he must heartily 
comply, if he would shape his life after 
Christ's. Should he fail to confess the 
truth and to maintain it, in the various 
relations he holds in religion, society, and 
commerce, he falls short of following him 
who is the Truth, and on whose lips deceit 
and falsehood were never found ; and fail- 
ing in this, he is deficient in one of the 
essential developments of Christian char- 
acter. 

(2.) Meekness is another fruit of the 



POSITIVE THEOLOGY. 185 

Spirit, which he who is a disciple of the 
Messiah must bear. This was a marked 
trait of character in Christ. He said : 
"Learn of me. for I am meek and lowly 
in heart." It shone forth in his reply to 
the Pharisees, when they found fault with 
his eating with publicans and sinners ; and 
also in his compassion toward the multi- 
tude, "because they fainted and were scat- 
tered abroad as sheep having no shepherd." 
How beautifully it is expressed in his for- 
bearance under injuries and provocations, 
and his last words on the cross : "Father, 
forgive them; they know not what they 
do." As Christ bore this fruit, so will 
those who possess his spirit. Indeed, there 
is no duty in Christian life more frequently 
and pointedly enjoined than it. From the 
numerous quotations that might be intro- 
duced, I shall select the following : "Walk 
worthy of the vocation wherewith ye are 
called, with all lowliness and meekness, 
with long-suffering, forbearing one another 
in love." "Put on, therefore, as the elect 
of Grod, * * * humbleness of mind, meek- 



186 POSITIVE THEOLOGY. 

ness, long-suffering." "Put them in mind 
* * * to be no brawlers, but gentle, show- 
ing meekness to all men." ' • Who is a wise 
man, * * * let him show out of a good 
conversation his works with meekness of 
wisdom." How clearly is this trait of 
character commended. It forms one of the 
essential characteristics of life in Ch; 
Jesus. Without it many other virtues may 
be marred, and their strength greatly weak- 
ened. It is one of the sweetest and most 
beautiful graces of Christianity, and one 
which wins the dearest affections of the 
soul. I regard it, and, therefore, put it 
down as one of the developments of Chris- 
tian character, holding that he who is des- 
titute of it is deficient in one of the essen- 
tial features of true spiritual life. 

(3.) Kindness is another of the outward 
growths of genuine discipleship. This is 
that trait of character which delights in 
laboring for the happiness of others, and 
which aims to meet cheerfully their reason- 
able wishes by alleviating, as far as possible, 
their distresses, assuaging their griefs, en- 



POSITIVE THEOLOGY. 187 

couraging them to meet life's duties and 
trials with brave hearts, and which vigilant- 
ly guards against giving them pain. As a 
fruit of a regenerated soul, it may be num- 
bered among the most precious, and also 
may be regarded as one of the manifesta- 
tions of a right spirit within. As an essen- 
tiality to Christian character, the Scriptures 
are full and clear in setting it forth. It is 
most impressively taught in the parable of 
the good Samaritan. As he bends over his 
wounded and prostrate fellow-man, irre- 
spective of nationality and regardless of 
personal danger, relieving his distress, how 
like the light of heaven this quality of the 
soul shines around him. Through the en- 
tire narrative he stands the very embodi- 
ment of compassion. But not only is this 
virtue enforced by parable, but also by 
special command. Hence it is written, 
"Be ye kindly affectioned one to another 
with brotherly love." " Be ye kind one to 
another, tender-hearted." Add to "godli- 
ness, brotherly kindness ; and to brotherly 
kindness, charity." Thus plainly speaks 



188 POSITIVE THEOLOGY. 

the word of inspiration on this development 
of spiritual life in Christ. I hold it as one 
of the unmistakable proofs of union with 
our glorious Teacher and Redeemer. In 
its absence, I should regard the character 
as seriously wanting, being destitute of one 
of its indispensable fruits ; and should, 
therefore, be unwilling to recognize such 
as a Christian brother. 

(4.) Faithfulness is another witness bear- 
ing strong testimony to the purity and up- 
rightness of the heart. What I mean by 
this term is a strict adherence to the duties 
of life in all its righteous relations, domestic, 
social, moral, professional, commercial, and 
religious. Faithfulness in the more imme- 
diate forms of religion, such as belong to 
public worship, is not enough. Its range 
is much greater than this. It is, as a mani- 
festation of Christian character, a complete 
circle, including fidelity to trust committed, 
to pledges made, and to obligations assumed 
or borne, both human and Divine. He 
who follows the Savior closelv, as all who 
profess his name should, will be loyal to all 



POSITIVE THEOLOGY. 189 

duties. " True, lie ma}" sometimes fail to 
meet the claims resting upon him. This 
is not to be brought into the account when 
every reasonable effort has been made. 
Still, in view of the possible failure of ful- 
filling some of the obligations of life, I am 
not disposed to lower the standard of faith- 
fulness. I record it as one of the essential 
fruits of real manhood in Christ Jesus ; and 
he who expects to sustain this character, 
must be firm and constant in adhering to 
his allegiance to God and his duties to his 
fellow-men. 

(5.) As another grace of the Spirit which 
holds an eminent place in the formation as 
well as the maintenance of a Christlike 
character, I may mention charity. I use 
this term in its deepest and highest signifi- 
cation, including the most reverent love 
toward Grocl and Jesus his Son, and a broad, 
generous affection toward men. But espe* 
cially do I allude to it in its exercise toward 
the latter, as I have already numbered it 
in its direction toward the former as one of 
the elements of Christian* character. It 



190 POSITIVE THEOLOGY. 

has been called by some, "The crowning 
grace of Christianity." I not only regard 
it such, but also hold that it is the living 
force in the heart, sanctifying every act of 
obedience. It commences with the earliest 
growth of religious life, and flows with it 
up through all the stages of its develop- 
ment. Its existence in the soul is proven 
by its outw^ard fruits ; and in no part of the 
Divine law are these more clearly and con- 
cisely laid down and enforced than in the 
thirteenth chapter of 1 Corinthians. It is 
said that "it suffereth long, and is kind; it 
envieth not;" it is not rash; it is not proud; 
it is unassuming; it is not avaricious ; it is 
not irritable, nor given to evil surmisings ; 
it takes no pleasure in iniquity, but rejoic- 
eth in the truth; it is patient, confiding, 
hopeful, and constant. Here are fourteen 
distinct directions— though bearing mutual 
relation — in which this heavenly power ex- 
presses itself. It runs through and beau- 
tifies the entire unfolding and maturity of 
Christian life. When it is wanting in the 
heart, no duty can be performed acceptably 



POSITIVE THEOLOGY. 191 

before God ; but its presence sanctifies obe- 
dience. I need, however, say no more on 
this as a development of Christian charac- 
ter. It is a question of such plainness that 
every true disciple of Jesus will admit all 
that I have claimed for it. 

I propose, now, resting the answer to the 
question, What is Christian character ? and, 
in doing this, I shall arrange consecutively 
the points which have been submitted. 
The elements of spiritual life are these : 
1st. Faith in an infinite, all-wise, and be- 
neficent Creator. 2d. Faith in Jesus Christ 
as the Son of G-ocl, the Savior of the world. 
3d. The heart must receive and nourish 
supreme love toward the infinite Father. 
4th. Christ must be accepted by penitence 
and confession as the only Savior. Its 
developments are : 1st, A cheerful compli- 
ance with the duties arising from the pre- 
ceding principles. 2d. An outward mani- 
festation of holy, living fruits, as these : 
(1.) Truthfulness. (2.) Meekness. (3.) 
Kindness. (4) Faithfulness. (5.) Charity. 

Other traits of character might have 



192 POSITIVE THEOLOGY. 

been introduced, but all are so interwoven 
with those mentioned that they do not need 

a separate consideration. I have, with 
sufficient definiteness, I think, met the 
question raised in the opening of this let- 
ter. You may regard the features rather 
sharply drawn, claiming that but few sus- 
tain all these characteristics. I am quite 
sure, if the Bible is to be the authority. 
that the character is not overdrawn. And 
moreover, I am equally sure that there are 
not only a few, but very many who fill 
all its outlines. As it regards the foibles 
and failings of the weak and the young 
in Christian experience, every good rnan 
knows how to make extenuations without 
compromising moral principle and purity. 
As such struggle amid sin. temptations, 
trials, and discouragements, up toward a 
higher plain of spiritual excellence, all 
genuine disciples will aid them by their 
own strong arms and generous hearts. 
while ever they can see the elements of 
true religious character unfolding and gath- 
erins; strength . 



POSITIVE THEOLOGY. 193 

I shall close this letter by referring very 
briefly to another question — to which allu- 
sion has been made — which some propound 
in view of the position that Christian char- 
acter, is the only true test of fellowship. 
It is this : Since the character here speci- 
fied is the only basis of fellowship, and 
since this is not secured in an hour nor a 
day, but is the outward growth of an in- 
ward life, requiring an indefinite length of 
time for its formation, on what principle 
can any one be received "for the first time 
into the fellowship of the Church? To 
this I reply: I should act in the premise 
precisely as I would in the purchase of a 
young and valuable fruit tree, the species 
of which I had no means of my own to 
determine, as it had yet borne no -fruit. 
In this case, I should accept it on the word 
of the nursery-man, and govern myself 
accordingly. I am willing to extend the 
hand of Christian brotherhood to any one 
who professes faith in Christ, and accepts 
him as his Savior. I receive him on trust, 
but with confidence, having no means of 
■_ 13 



194: POSITIVE THEOLOGY. 

determining whether the elements that are 
essential to life in the Messiah lie deep in 
his heart, only by his public profession of 
them. I accept him as a Christian brother 
on his word. But my fellowship tor him 
in the future depends upon the development 
of the fruit of the Spirit, which he, as well 
as every disciple of the Lord, is expected 
to bear; therefore, in whomsoever 1 wit- 
ness this growing and ripening, to all such 
I most cheerfully and gladly extend the 
hand of fraternal love. Here I stand upon 
the important and interesting question of 
Christian fellowship. 

Fraternally yours. 



Letter V. 

My Dear Sir and Brother: 

In the four preceding letters, wnich I 
have had the pleasure of addressing to 
you, these questions have been discussed, 
namely: 1st. The Bible alone is a sufficient 
rule for religious faith and practice. 2d. 
Christian is the only divinely authorized 
name by which the followers of Christ 
should be known or called. 3d. Christian 
character is the only true test of Christian 
fellowship. I propose, in this, submitting, 
as a fourth reason for my being a member 
of the Christian Church, the dnvplicitt/^ 
reasonableness, and truthfulness of the sentir 
ments of this brotherhood respecting God 
the Father and Christ Jesus the Hon. The 
limits I have set to myself in this corre- 
spondence, will not permit a lengthened 
discussion of these sentiments ; and yet I 

(195) 



196 POSITIVE THEOLOGY. 

shall aim to be sufficiently thorough to 
show that they rest upon the surest foun- 
dation — Reason and Revelation ; and, when 
compared with those enunciated by various 
creeds, that they are simple, agreeing with 
man's common sense conception of the in- 
finite Being and his Son Jesus Christ as 
revealed in the inspired word. 

I. I remark first, that the absolute unity 
of Grod, as a proposition of religious faith, 
is cheerfully accepted and maintained by 
this Church. It is not understood bv the 
phrase Unity of God that there is simply 
oneness of counsel or of essence; or that 
there is no confusion in the purposes, 
plans, and executions manifested in the 
course of nature ; but that he is one being, 
one person ; that all things, animate and 
inanimate, are subject to one undivided 
mind, one omnipotent, all-wise Designer. 
This doctrine, it is maintained, is taught 
by the phenomena of the natural universe, 
and by the express declaration of revealed 
truth ; hence, these two sources are applied 
to as witnesses in its proof. 



POSITIVE THEOLOGY. 197 

The argument for the absolute unity of 
God based upon the manifestations of the 
natural universe may be thus stated: The 
demands of sound philosophy are met ivhen a 
sufficient cause is presented to account for the 
effects produced. This plain axiom is the 
one adopted in all reasoning from effects 
to causes ; and whenever, by a process of 
clear induction from effect, an adequate 
cause to account for it is reached, there 
the mind rests; and to push the inquiry 
beyond, is both unnecessary and unphilo- 
sophical. If we keep this axiom in view, 
and trace the connections, analogies, adapt- 
ations, and dependences which pervade 
the numerous parts of nature and unite 
them into one sublime whole, we shall per- 
ceive that it is opposed to sound reason to 
claim more gods than one, or more than 
one infinite and eternal Person. 

For illustration : The Being who is capa- 
ble of making one solitary blade of grass, 
is capable of producing innumerable blades. 
He who could create one shrub, could also 
create a complete tree ; and he who could 



198 POSITIVE THEOLOGY. 

produce one such, could produce all varie- 
ties. One omnipotent Being could accom- 
plish all these ; hence, the supposition that 
there is more than one all-wise Designer 
and Creator is both unnecessary and un- 
reasonable. If we look closely into the 
nature and structure of the numerous spe- 
cies of plants that grow upon the surface 
of our globe, we shall learn that they are 
formed after one general model. They all 
have, in common, bark to shield them ; 
they all have roots, stalks, and leaves to 
carry out the economy of life in themselves ; 
they all demand similar external conditions, 
as soil, air, light, and moisture, for their 
nourishment ; and not an instance is known, 
among all the variety of plants, in which 
there is not a complete apparatus for the 
propagation of its own species. Another 
remarkable fact is, that about ninety-four 
per cent, of all vegetable matter is com- 
posed of four simple organic elements ; 
viz.: carbon, oxygen, hydrogen, and nitro- 
gen. That all these designs should have 
been originated by many independent or 



POSITIVE THEOLOGY. 199 

dependent deities is in the highest degree 
incredible and absurd. 

The same mode of reasoning which we 
have applied to the vegetable creation, is 
equally applicable to the animal. He who 
could create one man with all his phenom- 
ena of physical and mental life, could bring 
into being any number ; he who could cause 
the delicate down upon the beetle-fly's wing, 
could make the strong pinions of the eagle 
by which he mounts above the clouds ; and 
he who could form the smallest insect, en- 
dowing it with life and motion, could pro- 
duce the most gigantic animal with all its 
functions of existence. And it will be ob- 
served that the various tribes of animated 
creation, whether of men, birds, quadru- 
peds, insects, or fishes, exhibit, in carrying 
out the economy of life, many common feat- 
ures. All demand air and food ; and the 
contrivances by which these are made avail- 
able in perpetuating existence have strong 
points of resemblance. The air must be 
breathed, and the food must be eaten and 
digested ; and to secure these, every ani- 



200 POSITIVE THEOLOGY. 

mated creature is furnished with the neces- 
sary organs. Now, these facts, taken to- 
gether, clearly demonstrate that the entire 
animal creation was originated by one in- 
telligent Mind. 

Again: The unity of the First Cause of 
all things may be argued from the adapta- 
tion of the several parts of creation to each 
other. 

For illustration : The atmosphere which 
surrounds our globe is found to be one uni- 
form substance, being wisely suited to the 
support of both animal and vegetable life. 
But that the air may send its vitalizing 
forces through the system, it must be 
breathed — taken in ; and that this end may 
be secured to everything having life, all 
are provided with the apparatus precisely 
suited to obtain the supplies essential to its 
nature. To the animal are given lungs with 
the muscular action necessary to respira- 
tion. And how perfectly is the air adapted 
to this delicate organism; and there is an 
equal fitness in it for receiving and using 
the atmosphere as one of the indispensable 



POSITIVE THEOLOGY. 201 

agents for building up and perpetuating 
existence. It is no less remarkable that 
in the vegetable creation as well as the 
animal, there are beautiful and wise ar- 
rangements for receiving and using the air 
for its growth and life. While the roots 
of the plant are imbibing water, which is 
raised into the tissues of the stem, dissolv- 
ing small quantities of gum which had been 
previously deposited there, and finally pass- 
ing to the leaves, the leaves themselves 
meanwhile had been breathing — so to speak 
— carbonic acid, decomposing it, retaining 
the carbon and sending forth pure oxygen. 
It is a curious fact as well as a wise and 
beneficial arrangement, that while animals 
in respiring give out carbonic acid, thus 
vitiating the atmosphere, and rendering it 
injurious to life, vegetables send out during 
the day oxygen, which in a great measure 
supplies that consumed by man and beast, 
and so maintains the just proportions of^ 
the elements essential to a healthful and 
invigorating atmosphere. 

As further illustrating this argument, 



202 POSITIVE THEOLOGY. 

permit me to refer to the adaptation of light 
to the eye and of the eye to the light. 
How complete is the structure of the one 
to receive the other, by which myriads of 
objects are made visible. The eye, in its 
natural condition, suffers no pain when the 
light falls upon it, but realizes a pleasure. 
Their adaptation to each other is so perfect 
that their conjunction produces the most 
exquisite delight and beneficial results. I 
might also speak of the essentiality and 
fitness of light, combined with other agents, 
to sustain life both in animals and plants ; 
the adaptation of the ear to the undula- 
tions of the atmosphere to produce sound; 
the relations which the numerous tribes of 
both animate and inanimate existence sus- 
tain to this earth, its soils, its rivers, its 
seas, and oceans ; all might be introduced 
in proof of their dependence upon and fit- 
ness to each other. But my limits will 
allow only the preceding indication of points 
and facts. 

The conclusion I would draw from these 
and similar facts, is this : When a whole 



POSITIVE THEOLOGY. 203 

is composed of numerous parts, each of 
which is a distinct organism, as the eve 
and the light, and when these several 
parts are so accurately adjusted to each 
other that the greatest benefit is secured 
and the harmony of the whole produced, 
both of which would be defeated in the 
absence of this adjustment, it follows that 
He who contrived one of these parts must 
have planned the others ; for it is reasonable 
to suppose that one and the same mind is 
employed in contriving separate things, so 
adjusted in numerous minute particulars 
that their conjunction accomplishes a given 
purpose, and it is unreasonable to suppose 
otherwise. Hence, He who created the 
light, formed the eye for the reception of 
that light ; He who created the atmosphere, 
composing it of the proportion of elements 
exactly suited to life, formed the lungs of 
man and of beast and the leaves of the 
tree and the plant to take in and use it for 
their growth and maturity ; He who con- 
structed the ear, adjusted the undulations 
of the air, so that they, by failing upon it, 



204 POSITIVE THEOLOGY. 

should produce a given result ; and He who 
formed the tribes of animals, with their 
wants, the plants, with their roots piercing 
the soil, and the atmosphere which girdles 
our globe, created the seas and oceans from 
which vapors are raised and carried by the 
buoyant and elastic air over the earth, and 
are shed down in showers upon the thirsty 
hills and plains, moistening the soil, and 
giving drink to man, and beast, and plant. 
It is evident that the same Mind that con- 
trived one of the parts of cremation planned 
all. From the dependence and adaptation 
of these numerous parts, in so many minute 
particulars, the unity of the First Cause of 
all is demonstrable. 

But our earth, complete, perfect, and 
wonderful as it is in itself, is only a part 
of another grand and sublime system; 
and from the unity of the plan which 
obtains throughout this vast universe of 
worlds the unity of the Cause is clearly in- 
dicated. The sun forms the center of our 
own system of spheres, and sends forth to 
each its measure of light and heat ; and by 



POSITIVE THEOLOGY. 205 

his attraction holds them in their mighty 
orbits as they fly onward in their swift 
journey. These worlds are found to move 
from age to age with the same regularity 
and in the same direction, each describing 
the same geometrical figure, namely, the 
" ellipse." The degree of the velocity of 
each is determined by the same rule. All 
are subject to the regular alternation of day 
and night and to the " vicissitudes of the 
seasons." These facts furnish indubitable 
evidence that the same omnipotent Being 
who created the earth also formed the 
other planets ; and that he who formed 
them created the sun, their common center, 
around which they move with sublime 
grandeur and undisturbed harmony. Thus, 
by examining, with all the aids furnished 
by man's inventive skill, all parts of crea- 
tion, from the smallest up to the greatest, 
and marking their relations, dependences, 
resemblances, and adaptations, we are forced 
to the conclusion that they are all the 
workmanship of one infinite Intelligence. 
But suppose it should be urged that the 



208 POSITIVE THEOLOGY. 

material universe, with its various types of 
life, "may have been planned by the counsel 
and co-operation" of a plurality of Divine 
persons. To this I would oppose the fol- 
lowing: 1st. Either all these persons were 
limited in their capacities : or else. 2d. One 
of them possessed omnipotent power and 
wisdom. Xow. if the former be assumed, 
this question must be met and answered : 
Could any number of limited beings con- 
jointly plan and create a universe oi such 
measureless magnitude and of such infinite 
variety, adaptation, and harmony? Sound 
philosophy must answer in the negative. 
Their limited capacities would ultimate in 
confined views and in suggesting opposite 
schemes, the accomplishment of which 
would result in the wildest disorder. But 
if the latter be accepted, that one of these 
Divine persons was infinite in ail his attri- 
butes, then was he capable of planning and 
executing this vast, complex, and yet har- 
monious universe : and. therefore, to be- 
lieve in or claim any other originating 
cause is opposed to the axiom on which I 



POSITIVE THEOLOGY. 207 

set out in this argument, namely: that the 
demands of reason and faith are fully met 
when a sufficient cause to account for the 
effect is attained. Here I rest the argu- 
ment in support of the absolute unity of 
God founded upon the phenomenon of the 
sensible creation. 

Let us now examine this question of 
faith by the inspired word. The testimony 
of Divine revelation as clearly and forcibly 
sustains the unity of the infinite Mind as is 
possible for language to establish any prop- 
osition. And without its plain and authori- 
tative teaching it is probable that this 
grand truth would have remained unknown 
to, and unappreciated by man, notwith- 
standing its proofs lie everywhere in the 
infinite variety and harmony of the natural 
universe. On almost every page of the 
inspired volume is this doctrine written. 
It shines forth in that record with incom- 
parable luster. To make known, confirm, 
and diffuse among the nations of the earth 
this truth, and from this lead them to 
worship one Divine Being, w T as the chief 



208 POSITIVE THEOLOGY. 

purpose to be accomplished by raising up 
and inspiring the "Hebrew prophets," and 
by the working* that grand series of miracles 
connected with the deliverance of the chil- 
dren of Israel from their intolerable bond- 
age. And I may here submit that one of 
the purposes of the mission of Christ was to 
propagate this great truth, which underlies 
the whole Christian life, among the nations 
of the earth. 

Permit me now to bring forward some 
of the testimony of inspiration in support 
of the absolute unity of God — that he is 
one being, one person. Jehovah, in declar- 
ing himself to his ancient people, said : 
" Hear, Israel, the Lord our God is one 
Lord." — Deut. vi: 4. This cardinal doc- 
trine was confirmed by the Messiah in his 
reply to the scribe, who asked: "What is 
the first commandment ?" — Mark xii : 29. 
" There is none holy as the Lord: for there 
is none beside thee : neither is there any 
rock like our God." — 1 Sam. ii : 2. "For 
thou art great, and doest wondrous things : 
thou art God alone." — Psalm lxxxvi: 10. 



POSITIVE THEOLOGY. 209 

" Now a mediator is not a mediator of one; 
but God is one."— Gal. iii: 20. "There is 
one body, and one Spirit, even as ye are 
called in one hope of your calling ; one 
Lord, one faith, one baptism, one God, and 
Father of all, who is above all, and through 
all, and in you all." — Eph. iv : 4-6. "Thou 
belie vest that there is one God; thou doest 
well: the devils also believe and tremble." 
— James ii: 19. "There is one God and 
one mediator between God and man, the 
man Christ Jesus." — 1 Tim. ii: 5. "We 
know that an idol is nothing in the world, 
and that there is none other God but one. 
For though there be that are called gods, 
whether in heaven or in earth, (as there 
are gods many and lords many,) but to us 
there is but one God, the Father, of whom 
are all things, and we in him ; and one 
Lord Jesus Christ, by whom are all things, 
and we by him." — 1 Cor. viii: 4—6. With 
a directness, clearness, and strength of lan- 
guage unsurpassed, these texts, with scores 
of others, many of which will occur to the 
Bible student, affirm that the unoriginated 
14 



210 POSITIVE THEOLOGY. 

Cause of the material universe — " the Je- 
hovah of the Jews" — the God and Father 
of all — is one person, one being, and only 
one. 

To this great doctrine. Christ, the found- 
er of the Christian faith, as well as the 
Redeemer of the world, and his inspired 
apostles, bear the most unequivocal testi- 
mony. Their uniform teaching on this 
question harmonizes with and confirms the 
record of Moses and the prophets. Nor 
can their language convey any other idea 
when speaking of Jehovah's * personality, 
without wrenching it from its obvious im- 
port. When we read that " there is one 
Grocl, and there is none other but he," the 
natural conclusion is, that he who is thus 
spoken of, is one person, unless the mind is 
controlled by prejudice. " The word Ofod 
does not signify a collection of persons or 
a council of intelligent agents," but simply 
denotes one mind, one intelligent agent ; 
hence, every text which declares that there 
is but one God, or that God is one, clearly 
teaches that there is but one person in the 



POSITIVE THEOLOGY. 211 

godhead. Therefore, whatever assumes a 
plurality of persons in the Divine Being, 
affirms a sentiment adverse to the united 
testimony of these witnesses. 

Another class of texts which indicate the 
strictest unity of Grod, is that in which verbs 
and pronouns, in the singular number, are 
used respecting him. In all languages, 
these are almost entirely understood to 
apply to one person. In our own there is 
no mistaking their application in this re- 
spect. Keeping this rule in view, allow 
me to make the following quotations. In 
speaking of himself, Jehovah says: "I 
am the Almighty Grod. Walk before me, 
and be thou perfect; and I will make my 
covenant between me and thee," etc. — 
G-en. xvii : 1, 2. In speaking to Moses, he 
says: "I am that I am," etc. — Ex. iii: 14. 
Again : "And I appeared unto Abraham, 
unto Isaac, and unto Jacob, by the name of 
G-ocl Almighty; but by my name Jehovah 
was I not known to them." — Ex. vi: 3. 
11 1 form the light, and create darkness ; I 
make peace, and create evil. I, the Lord, 



212 POSITIVE THEOLOGY. 

do all these things." — Isa. xlv: 7. "Now 
will I arise, saith the Lord ; now will I be 
exalted; now will I lift up myself." — Isa. 
xxxiii : 10. The idea impressed upon the 
mind, and constantly kept before it, by such 
language is, that Jehovah is absolutely one 
being — one person. Not only does the infi- 
nite One, when speaking of himself, use 
invariably the singular pronoun — except in 
four instances, (Gen. i : 26; hi: 22; xi: 7; 
Isa. vi : 8,) which are easily made to 
harmonize with the texts which speak of 
him as one person ; but when addressed is 
always mentioned in that form of speech. 
To this there is not a solitary exception in 
the Book of Revelation. I here give a few 
examples, which will afford a brief view of 
the manner in which the devout of olden 
times addressed the Jehovah of the Bible. 
"But will Grod indeed dwell on the earth? 
behold, the heaven of heavens can not con- 
tain thee," etc. — 1 Kings viii : 27. Com- 
pare 2 Chronicles ii: 6. "Blessed be thou, 
Jehovah, God of Israel our father, forever 
and ever. Thine, Lord, is the greatness, 



POSITIVE THEOLOGY. 213 

and the power, *,*-*■* thine is the 
kingdom, Lord, and thou art exalted as 
head above all. Both riches and honor 
come of thee, and thou reignest over all ; 
and in thine hand is power and might; and 
in thine hand it is to make great, and to 
give strength unto all." — 1 Chron. xxix: 
10-12. "I will be glad, and rejoice in 
thee ; I will sing praise to thy name, 
thou Most High.' —Psalm ix: 2. " With 
the merciful, thou wilt show thyself merci- 
ful ; with an upright man, thou wilt show 
thyself upright." — Psalm xviii : 25; also 
verses 2Q] 27, 28, 29. " Whither shall I 
go from thy Spirit ? or whither shall I flee 
from thy presence ? If I ascend up into 
heaven, thou art there ; if I make my bed 
in hell, behold, thou art there. If I take 
the wings of the morning, and dwell in the 
uttermost parts of the sea ; even there shall 
thy hand lead me, and thy right hand shall 
hold me." — Psalm cxxxix: 7-14. " These 
words spake Jesus, and lifted up his eyes 
to heaven, and said, Father, the hour is 
come ; glorify thy Son, that thy Son also 



214 POSITIVE THEOLOGY. 

may glorify tiiee : as thou hast given him 
power over all flesh, that he should give 
eternal life to as many as thou hast given 
him. And this is life eternal, that they 
might know thee the only true God, and 
Jesus Christ whom thou hast sent." — John 
xvii : 1-3. Indeed, in the beautiful, lov- 
ing, and earnest prayer of Christ, forming 
the chapter of which the last quotation -is 
a part, he uses the singular pronoun, apply- 
ing it to the Father no less than fifty-two 
times. I might add largely to the texts 
already introduced, which connect the name 
of God with pronouns in the singular. The 
number might be increased indefinitely, as 
nearly every page of the inspired word is 
replete with texts that teach with unsur- 
passed clearness the simple and yet sub- 
lime doctrine that God is one. 

It may be proper that I mention a few 
texts as examples of a numerous class, 
which declare, in the most unqualified man- 
ner, that Jehovah, who is one person, is 
the God and Father of our Lord Jesus 
Christ. This is the testimony they fur- 



POSITIVE THEOLOGY. 215 

nish : " Blessed be tlie God and Father of 
our Lord Jesus Christ, which, according to 
his abundant mercy, hath begotten us again 
unto a lively hope," etc. — 1 Peter i: 3. 
" Blessed be God, even the Father of our 
Lord Jesus Christ, the Father of mercies, 
and the God of all comfort." — 2 Cor. i : 3. 
" Blessed be the God and Father of our 
Lord Jesus Christ, who hath blessed us 
with all spiritual blessings in heavenly 
places in Christ."— Eph. i: 3. " That the 
God of our Lord Jesus Christ, the Father 
of glory, may give unto you the spirit of 
wisdom," etc. — Eph. i: 17. To these texts 
might be added more than one hundred 
which teach with great plainness that the 
uncreated Cause of all things is the Father 
of our Lord Jesus Christ, and also of all 
mankind. I can not well get the consent 
of my mind to decline quoting the follow- 
ing passages, which show the relation of 
the Father and the Son: "But I would 
have you know, that the head of every 
man is Christ ; and the head of the woman 
is the man; and the head of Christ is 



216 POSITIVE THEOLOGY. 

God."— 1 Cor. xi: 3. "Whether Paul or 
Apollos, * * * all are yours ; and 
ye are Christ's; and Christ is God's." — 
1 Cor. iii : 23, 24. 

The texts I have brought forward (and 
the number might be swelled to many 
hundred, on this question now before us) 
are so plain that comment is unnecessary. 
From their testimony, the following points 
are clearly deducible : 1st. That there is 
one uncreated Cause of all things. 2d. 
That this Cause of all things is an intelli- 
gent mind or agent. 3d. That this intel- 
ligent mind is He whom we call Jehovah, 
eternal, omnipotent, omniscient, and omni- 
present. 4th. That this Jehovah is one 
being — one person. 5th. That he is the 
God and Father of our Lord Jesus Christ. 
6th. That he is distinct in personality or 
being from the Son, since he is declared to 
be the "head of Christ," as Christ is the 
head of the man. My opinion is, that no 
one can look with an unbiased mind at the 
overwhelming evidence the Bible furnishes 
on this subject, and come to any other con- 



POSITIVE THEOLOGY. 217 

elusion than that the imoriginatecl Creator 
of the universe, the Jehovah of the Jews, 
the God and Father of Christ the Son, is 
a unit — absolutely one being — one person. If 
this doctrine be true, and, as far as I know, 
it is denied h\ no Christian man, then the 
affirmation of a plurality of persons in 
Jehovah must be incorrect, untrue. Be- 
lieving the former, I reject the latter: re- 
ceiving and maintaining the strict unity of 
the Divine Mind. 

II. I remark, secondly, that the proposi- 
tion, Jesus Christ is the only begotten Son of 
(rod, is accepted and believed by the Chris- 
tian Church as Divine truth, fully sustained 
by the word of inspiration. The charge 
not unfreqnently alleged against us that 
we regard Christ as a mere man, somewhat 
superior to the prophets or to Moses, is 
without foundation in fact. We hold him 
not only to be superior to men, but to 
angels also, both in nature and character. 
We believe in him, and preach him as a 
complete Savior and Redeemer. In this 
sentiment lies the very pith of the follow- 



218 POSITIVE THEOLOGY. 

ing words of Jesus : " He that believe th on 
the Son hath everlasting life." Now every 
soul that believes that Jesus Christ is the 
Son of Grod, and receives him as such with 
humbleness of heart, to him he is an all- 
sufficient Savior. If he accepts reverently 
and with all the strength of his spiritual 
nature, the teachings of the Scriptures on 
this question of religious faith, his belief is 
well founded, though he may reject every 
human creed that has been constructed 
since the clays of Constantine till now. 

I propose briefly asking attention to the 
light in which the New Testament presents 
Christ to the human family. If we look 
at him from this stand-point, uninfluenced 
by preconceived opinions, we shall very 
likely obtain correct ideas respecting him. 

1st. The Scriptures present him to the ivorld 
as God 's Son, his own Son, his dear Son, his 
only begotten Son, his beloved Son. Jesus 
says, in repelling a false accusation alleged 
by his enemies against him : " Say ye of 
him whom the Father hath sanctified and 
sent into the world, Thou blasphemest; be- 



POSITIVE THEOLOGY. 219 

cause I said, I am the Son of God." — Johnx: 
36. John the Baptist, in announcing Christ 
to his countrymen, says : " And I saw and 
bear record that this is the Son of God." — 
John i : 34. "For God sent not his Son into 
the world to condemn the world; but that 
the world through him might be saved."- — 
John iii: 17. Martha, in reply to the con- 
soling words of the Savior respecting the 
death of her brother, said: "Yea, Lord; I 
believe that thou art the Christ, the Son of 
God, which should come into the world." — 
John xi: 27. Luke, in his history of apos- 
tolic labor, in speaking of Paul's first work 
in the ministry, writes : "And straightway 
he preached Christ in the synagogues, that 
he is the Son of God." — Acts ix: 20. In 
answer to this question, "Whom say ye 
that I am?" which the Lord propounded 
to his apostles, Peter replied : " Thou art 
the Christ, the Son of tl\e living God." 
The Savior promptly, and in the strongest 
language, approved the sentiment of his 
servant: "Blessed art thou, Simon Bar- 
jona: for flesh and blood hath not revealed 



220 POSITIVE THEOLOGY. 

this unto thee, but my F cither which is in 
heaven." — Matt xvi: 16, 17. "Xo man 

hath seen God at any time : the only be- 
gotten Son, which is in the bosom of the 
Father, he hath declared Mm" — John i : 18. 
" For God so loved the world, that he gave 
his only begotten Son, that whosoever be- 
lieveth in him, should not perish, but have 
eternal life. He that believeth on the 
Son, is not condemned: but he that believ- 
eth not, is condemned already, because he 
hath not believed in the name of the only 
begotten Son of God." — John iii: 16-18. 
"In this was manifested the love of God 
toward us, because that God sent his only 
begotten Son into the world, that we might 
live through him. ' ' — 1 John iv : 9. On two 
memorable occasions, The infinite Father 
acknowledged, by word, Christ to be his 
beloved Son. The first of these was at his 
baptism, and is thus recorded by Matthew : 
"And Jesus, when he was baptized, went 
up straightway out of the water: and lo, 
the heavens were opened unto him, and he 
saw the Spirit of Gocl descending like a 



POSITIVE THEOLOGY. 221 

dove, and lighting upon him : and io, a 
voice from heaven, saying, This is mv be- 
loved Son, in whom I am veil pleased." — 
Matt, iii: 16, 17. Compare Mark i : 10, 11, 
and Luke iii: 21, 22. The second of these 
occasions was in a mountain, and in the 
presence of three of his apostles, and is 
thus stated by his biographers: " While 
he yet spake, behold, a bright cloud over- 
shadowed them : and behold, a voice out 
of the cloud, which said, This is my be- 
loved Son, in whom I am well pleased: 
hear ye him." — Matt, xvii; 5. Compare 
Markix: 7; Lukeix: 35, and 1 Peter i: 17. 
This catalogue of texts, proving that Christ 
is the Son of Gfod, his own Son, his beloved 
and only begotten Son, might be largely 
increased, as every student of the Scrip- 
tures is fully aware ; but those already in- 
troduced are entirely sufficient. Indeed, it 
could not be more clearly set forth and 
demonstrated by the concurrence of a thou- 
sand texts than by those quoted. It would 
be impossible to produce more powerful 
testimony than they afford. Language 



222 POSITIVE THEOLOGY. 

could not convey it with greater distinct- 
ness. It is proved by the conjoined evi- 
dence of John the Baptist ; of the evangel- 
ists, Matthew, Mark, Luke, and John; of 
the apostles, Peter and Paul; of Christ 
himself, and of the Father. What an 
array of witnesses ! The testimony they 
give is plain, forcible, unambiguous, direct, 
and conclusive. 

It may be well to refer for a moment to 
this question which some may raise, name- 
ly : What does the phrase, Only begotten Son 
of God, signify ? The terms " Son of Grod, 
beloved Son, His dear Son, His only be- 
gotten Son," are personal appellatives, and 
are used to express the personal relation 
of Christ to Jehovah the Father. Herein 
they differ from the ter^ii Messiah, which 
is an official title. The former point out 
the natural relation of the Son to tbe 
Father ; the latter marks the official rela- 
tion of the Son to men. Hence, I do not 
regard the miraculous conception of Christ, 
nor his resurrection from the dead, as the 
ground of his Sonship. It rests upon a 



POSITIVE THEOLOGY. 223 

higher foundation than either of these. 
The Divine relation he sustains to God the 
Father, as the only begotten, full of grace 
and truth, is the basis of his Sonship. His 
miraculous conception and birth were the 
medium through which the Son should be 
made manifest to the world and become 
its Redeemer; his resurrection was the 
completion of the work of redemption and 
the vindication of him as the sent of God, 
the Savior of the world. Hence, the apos- 
tle says : " Who was made of the seed of 
David according to the flesh, and declared 
to be the Son of God with power, according 
to the spirit of holiness, by the resurrection 
from the dead." Angels are called sons 
of God; and Adam is called the son of 
God ; and so are Christians called the sons 
of God ; but Christ is called His beloved 
Son, His dear Son, His only begotten Son ; 
and it is declared that "He hath by in- 
heritance obtained a more excellent name 
than the angels ;" all of which clearly in- 
dicate that he is in nature and in character 
superior to men or angels. 



224 POSITIVE THEOLOGY. 

2cl. Christ is presented as haying been 
commissioned by his Father to redeem the 
world; and also, as accomplishing this 
work by the authority and power of Jeho- 
vah. On this point the Scriptures are full 
and specific in their testimony. A few 
texts as examples must suffice : " We have 
seen and do testify that the Father sent 
the Son to he the Savior of the world." — 
1 John iv: 14. "For I proceeded forth 
and came from God ; neither came I of 
myself, but he sent me.' 1 — John viii : 42. 
Jesus says, while praying to his Father for 
his apostles: " As thou hast sent me into 
the world, even so have I also sent them 
into the world." — John xvii: 18. " Jesus 
saith unto them, Mv meat is to do the will 
of him that sent me, and to finish his 
work." — John iv: 34. " That all men 
should honor the Son even as they honor 
the Father. He that honoreth not the Son 
honoreth not the Father which sent him. 
Verily, verily, I say unto you, He that 
heareth my word, and believeth on him 
that sent me," etc. "But I have greater 



POSITIVE THEOLOGY, 225 

witness than that of John ; for the works 
which the Father hath given me to finish, 
the same works that I do, bear witness of 
me, that the Father hath sent me. And 
the Father himself, which hath sent me, 
hath borne witness of me." — John v: 23, 
24, 36, 37. "Jesus answered and said 
unto them : This is the work of God, that 
ye believe on him whom he hath sent. 
For I came down from heaven, not to do 
mine own will, but the will of him that 
sent me. And this is the Father's will 
that sent me," etc. "As the living Father 
hath sent me, and I live by the Father ; 
so he that eateth me shall live by me." — 
John vi : 29, 38, 39, 57. In these quota- 
tions it is affirmed without any qualifica- 
tion, that Jesus Christ is the commissioned 
or sent of God. 

The Son, in vindicating himself against 
false allegations respecting the authority 
under which he acted and the power by 
which he carried forward the work of his 
mission, says, in reply to the query of the 
Jews how he knew letters, as he had never 
15 



226 POSITIVE THEOLOGY. 

learned : " My doctrine is not mine, but his 
that sent me. If any man will do his will, 
he shall know of the doctrine, whether it 
be of God, or whether I speak of myself." — 
Johnvii: 15-17. Again, he declares : "I 
can of mine own self do nothing ; as I hear 
I judge ; and my judgment is just; because 
I seek not mine own will, but the will of 
the Father which sent me." — John v : 30. 
" For I have not spoken of myself ; but the 
Father which sent me, he gave me com- 
mandment what I should say, and what I 
should speak. And I know that his com- 
mandment is life everlasting : whatsoever 
I speak therefore, even as the Father said 
unto me, so I speak." — John xii: 49, 50. 
"All things are delivered unto me of my 
Father ; and no man knoweth the Son but 
the Father," etc.— Matt, xi : 27. "The 
Father loveth the Son and hath given all 
things into his hand." — John iii : 35. 
" Jesus knowing that the Father had given 
all things into his hands, and that he was 
come from God and went to God." — John 
xiii : 3. " And Jesus came and spake unto 



POSITIVE THEOLOGY. 227 

them, saying : All power is given unto me 
in heaven and in earth." — Matt, xxviii: 18. 
As the Son received his authority and 
power from the Father to perfect the plan 
of salvation, and also to administer the 
affairs of the kingdom of grace, so will 
he when the last enemy is destroyed de- 
liver up what he now holds, as declared 
in the last quotation, by the gift of the 
Father. 

To this the inspired penman bears the fol- 
lowing testimony : " Then cometh the end, 
when he shall have delivered up the king- 
dom to Grod, even the Father ; when he 
shall have put down all rule, and all au- 
thority, and power. For he must reign, 
till he hath put all enemies under his feet. 
The last enemy that shall be destroyed is 
death. For he hath put all things under 
his feet. But when he saith all things 
are put under Mm, it is manifest that he is 
excepted which did put all things under 
him. And when all things shall be sub- 
dued unto him, then shall the Son also 
himself be subject unto him that put all 



228 POSITIVE THEOLOGY. 

things under him, that God may be all in 
all."— 1 Cor. xv : 24-28. 

Many claim that the texts, such as I 
have quoted, which speak of Christ's re- 
ceiving power and authority of God the 
Father to work miracles, publish the Di- 
vine will and finish the scheme of redemp- 
tion, allude to his human nature, and to 
this they refer all such Scripture. To this 
I oppose the following reasons : 1st. It 
would reduce the Son of Grod to mere hu- 
manity; for to him, the Son, was this 
power given. 2d. All power in heaven 
and in earth, appertaining to man's eternal 
salvation, would be committed into the 
hands of human nature simply. 3d. Our 
Redeemer and Savior would be merely a 
human being. 4th. The Mediator of the 
new covenant would be humanitv only. 
These, to my mind, are serious objections 
to referring these and similar texts to 
" Christ as man." Kor will it obviate 
these difficulties by claiming that in con- 
nection with this human nature of Christ 
there was a Divine nature, which was the 



POSITIVE THEOLOGY. 229 

infinite Jehovah ; for the terms Son*of God, 
Only begotten Son, Beloved Son, etc., as 
well as the declarations: "I can of mine 
own self do nothing ;" " All power in heaven 
and in earth is given into my hands," are 
applicable either to Christ's "human na- 
ture " only, or to both his human and 
Divine nature. If the former be assumed, 
then the four objections already submitted 
must be met ; but if the latter be claimed, 
then, since the terms Son of God, Only 
begotten Son, etc., and the declarations: 
"All power in heaven and in earth is given 
into my hands ;" "I can of mine own self do 
nothing," etc., are applied to both the 
human and Divine nature of Christ ; and 
since this Divine nature, agreeably to the 
preceding hypothesis, is the eternal Jeho- 
vah, it follows that the omnipotent Being 
is a Son— an only begotten Son. And 
further, that He who possessed absolutely 
all power, nevertheless had it given to 
him ; and that He who could do all things, 
yet of himself could do nothing. It will 
not do, therefore, to refer the Scriptures I 



230 POSITIVE THEOLOGY. 

have quoted to the humanity nor yet to the 
self-existent Being, but to the Divine Son 
of Grod, who existed with the Father before 
the world was. 

From the preceding texts, the number 
of which might be increased many fold, in 
proof of the question under examination, 
the following points are sustained with 
great distinctness : 1st. That Jesus Christ 
is the Son of Grod, his only begotten and 
beloved Son. 2d. That he was commis- 
sioned to develop and carry to its comple- 
tion the plan of redemption. 3d. That he 
derived from the Father the power by 
which he unfolded and ratified the new cov- 
enant, and by which, also, as Mediator, he 
should carry out its provisions. 4th. That 
when these provisions shall be fully met, 
He, the Son, shall surrender to the Father 
the power, or the kingdom, which he now 
holds, and which he received from the 
Father, "that God may be all in all." The 
rational and Scriptural conclusion which 
may be drawn from the evidence and argu- 
ment submitted, as well as from the current 



POSITIVE THEOLOGY. 231 

teaching of the inspired word, is that 
Jesus Christ the Son is distinct in person- 
ality, or in being, from the Father ; that 
he is not the infinite Jehovah, whose Son 
he is repeatedly declared to be ; that he is 
not that eternal Being who sent him, who 
gave him all power to finish the work of 
salvation, and whose words he spake ; but 
that he is the only begotten Son of the one 
omnipotent God, the Creator of the heavens 
and the earth. To establish this doctrine, 
that Jesus is the Son of the Most High 
and by him was divinely commissioned to 
be the world's Redeemer, and also to de- 
monstrate the Fatherhood of Grod, all that 
splendid series of miracles which the iNTew 
Testament records was wrought by the 
Messiah. This is manifest, whether you 
contemplate him feeding the multitude, 
hushing the stormy winds and stilling the 
waves of the sea, healing the leprosy, 
restoring sight to the blind beggar, raising 
the widow's son and giving him alive to 
her arms, or standing with the weeping 
sisters, Mary and Martha, beside the tomb 



232 POSITIVE THEOLOGY. 

of a deceased brother, and calling him back 
to life and friends again. I say, whether 
von view him in connection with any of 
these amazing miracles, or others no less 
wonderful, the central idea designed to be 
pro Yen by them was the Sonship of Christ. 
It is therefore written: "And many other 
signs truly did Jesus in the presence of his 
disciples, which are not written in this 
book. But these are written, that ye might 
beiieYe that Jesus is the Christ, the Sox 
of the liyixg God; and that believing ye 

' O ml 

might have life through his name." — John 
xxr 30, 31. 

Take the teaching of the Scriptures, with 
a legitimate construction, and the miracles 
they record, and these ideas of Jehovah 
the Father and of Jesus the Son, are set 
forth with unsurpassed clearness : 1st. That 
the infinite, omnipotent Grocl — the First 
Cause of all things — is one being, one person* 
and only one, 2d. That Jesus Christ is the 
only begotten Son of Goch the Redeemer of 
the world ; and as such is able to save to 
the uttermost all that will come unto the 



POSITIVE THEOLOGY. 233 

Father by him. These sentiments respect* 
ing Jehovah and his Son Jesus Christ, we 
believe and preach, regarding them as the 
foundation of the world's regeneration. 

They are in harmony with the evidence of 
inspiration, and with our common-sense 
conception of the nature and fitness of 
things. 

In contrast with these plain, reasonable, 
and Scriptural propositions of faith, touch- 
ing God the Father and his Son our Savior, 
I shall here submit the sentiments on these 
topics of religious belief, as taught and en- 
forced by various creeds. I do this that 
you may compare them, side by side, with 
the truth. 

The Athanasian Creed, as it is commonly 
called, though written many years after his 
death, submits the following article of faith 
respecting the infinite Being, namely : "And 
the Catholic faith is this : that we worship 
one God ix Teixity. and Teixity ix 
Unity; neither confounding the persons, 
nor dividing the substance. For there is 
one person of the Fathee, another of the 



234 POSITIVE THEOLOGY. 

Sox, and another of the Holy Ghost. 
But the godhead of the Father, of the Son, 
and of the Holy Ghost, is all one; the 
glory equal, the majesty coeternal. Such 
as the Father is, such is the Son, and such 
is the Holy Ghost: the Father uncreate, 
the Son uncreate, and the Holy Ghost un- 
create ; the Father incomprehensible, the 
Son incomprehensible, and the Holy Ghost 
incomprehensible ; the Father eternal, the 
Son eternal, and the Holy Ghost eternal ; 
and yet there are not three Eternals, but 
one Eternal. As also there are not three 
incomprehensibies, nor three uncreated ; 
but pne uncreated and one Incomprehensi- 
ble. So likewise the Father is almighty, 
the Son almighty, and the Holy Ghost 
almighty ; and yet there are not three 
Almighties, but one Almighty. So the 
Father is God, the Son is God, and the 
Holy Ghost is God ; and yet there are not 
three Gods, but one God. So likewise the 
Father is Lord, the Son is Lord, and the 
Holy Ghost is Lord ; and yet there are not 
three Lords, but one Lord. For like as 



POSITIVE THEOLOGY. 235 

we are compelled by the Christian verity 
to acknowledge every person by himself to 
be God and Lord ; so are we forbidden by 
the Catholic religion to say, There be three 
Gods or three Lords. The Father is made 
of none, neither created, nor begotten. The 
Son is of the Father alone, not made, nor 
created, but begotten. The Holy Ghost 
is of the Father and of the Son ; neither 
made, nor created, nor begotten, but pro- 
ceeding. So there is one Father, not three 
Fathers ; one Son, not three Sons ; one 
Holy Ghost, not three Holy Ghosts. And 
in this Trinity, none is afore or after an- 
other ; none is greater or less than another ; 
but the whole three persons are coeternal 
together, and coequal. So that in all 
things, as is aforesaid, the Fxity ix Teix- 
tty and the Teixity ix Uxity is to be 
worshiped.' He, therefore, that will be 
saved, must thus think of the Teixity." 

This creed, though written toward the 
close of the fifth century, was not much 
known till toward the end of the sixth, 
when it began to receive the comments of 



236 POSITIVE THEOLOGY. 

its admirers. Some centuries later, "it was 
successively introduced into France, Spain, 
Germany, Italy, and England, where it still 
forms a part of the public worship." 

" The Constitution of the Presbyterian 
Church," after stating in the most explicit 
terms, that there is but one " living and 
true God," and also mentioning his attri- 
butes and perfections, says : "In the unity 
of the godhead, there be three persons, of 
one substance, power, and eternity : God 
the Father, God the Son, and God the 
Holy Ghost. The Father is of none, nei- 
ther begotten nor proceeding ; the Son is 
eternally begotten of the Father; the Holy 
Ghost eternally proceeding from the Father 
and the Son." 

The creed of the Protestant Episcopal 
Church in the United States, after assert- 
ing the perfect unity of Jehovah, in speak- 
ing of the Trinity, says ; "In unity of this 
godhead there be three persons, of one sub- 
stance, power, and eternity: the Father, 
the Son, and the Holy Ghost." 

The "articles of religion" of the Method- 



POSITIVE THEOLOGY. 237 

ist Episcopal Church on this question, as 
well as on many others, are copies, with 
some amendments, of the articles of faith 
of the Episcopal Church. And I may add, 
at this point, that these creeds enunciate 
substantially the same doctrine respecting 
the Son. They all declare him to be the 
Son of Grod, and yet claim that he is "the 
very and eternal God." They affirm that 
Christ was composed of "two whole and 
perfect natures ; that is to say, the godhead 
and manhood;' 5 that he was "very Grod and 
very man," and yet that there are not two 
persons in Christ, but one. 

A little mature reflection on the preced- 
ing questions of faith, as taught by these 
as well as other creeds, will show that 
many of their terms are palpably incon- 
sistent with each other, and also at vari- 
ance with the teaching of inspiration when 
legitimately interpreted. Eor illustration, 
take the following from the Athanasian 
Creed: "Such as the Father is, such is 
the Son, and such is the Holy Grhost." In 
the expansion of this proposition, it de- 



238 POSITIVE THEOLOGY. 

clares : "The Father uncreate, the Son un- 
create, and the Holy Ghost uncreate; the 
Father incomprehensible, the Son incom- 
prehensible, and the Holy Ghost incompre- 
hensible ; the Father eternal, the Son eter- 
nal, and the Holy Ghost eternal/' Xow, 
this language, fairly construed, of necessity 
conveys the idea of three uncreated, inconi- 
prehensible, and eternal beings. And yet. in 
the very next clause, we are told that 
" they are not three Eternals, but one Eter- 
nal.'' If the Father is a person, and the 
Son a person, and the Holy Ghost a per- 
son ; and if, as is asserted, each of these is 
eternal, then to declare that there is but 
one Eternal, is as transparent a contradic- 
tion in terms as is possible to make. It 
continues : " So likewise the Father is 
almighty, the Son almighty, and the Holy 
Ghost almighty ; and vet there are not 
three Almighties, but one Almighty.'' 
Now, attach the term person* as we have 
a right to do, to the name Almighty, and 
we have : The Father is an almighty per- 
son, the Son an almighty person, and the 



POSITIVE THEOLOGY. 239 

Holy Ghost an almighty person ; from 
which the conception of three almighty 
persons or beings would be resistlessly 
forced upon the mind. 

But we would be nevertheless told that 
there are not three almighty persons, but 
one almighty person, although these two 
statements are directlv antagonistic. It 
also tells us that "the Father is God, the 
Son is God, and the Holy Ghost is God;" 
and that each of these is "Lord;" and 
that we are commanded "to acknowledge 
every person by himself to be God and 
Lord;" and yet it forbids us "to say, 
There be three Gods or three Lords." It 
thus prohibits us from believing — were it 
even possible — what it affirms, and what 
is the obvious import of its language. But 
I need analyze it no further, as its abstract 
complexity and self-contradictions are per- 
fectly palpable. And yet we are gravely 
told, "He, therefore, that will be saved, 
must thus think of the Teixity." 

This doctrine, as set forth in the other 
creeds, to which allusion has been made, 



240 POSITIVE THEOLOGY. 

has undergone very essential modification 
compared with it as contained in the Atha- 
nasian. Still, with all this change, which 
is marked, as any one may see, it is ab- 
stract, dark ; and some of its terms are 
irreconcilable. Take, for instance, the 
proposition that there "is but one living 
and true God," and reconcile it with this : 
"In unity of the godhead there be three 
persons, of one substance, power, and eter- 
nity: God the Father, God the Son, and 
God the Holy Ghost." Now, the terms 
here used are perfectly plain. All know 
w r hat "person" means, and also what "three" 
and "substance" signify. And when the 
phrase "three persons of one substance" is 
used, the conception of the mind, if it re- 
flects at all, is three beings possessing one 
nature. And when the name "God" is 
given to each of these persons the idea 
which the language compels us to receive, 
is a plurality of Gods. And yet it dis- 
claims this, and tells us there "is but one 
living and true God." The entire mental 
power feels that there must be a mistake 



POSITIVE THEOLOGY. 241 

somewhere; that a part of this article of 
faith can not be true. Again: take the 
idea that the Son is as absolutely God as 
the Father, and harmonize it with the sen- 
timent that the Son is begotten of the 
Father. The word beget signifies to pro- 
create, to generate, to cause to exist. The 
idea that the Son, who was begotten, is co- 
eternal with the Father who begot him, 
can not be believed, because it involves an 
unmistakable absurdity. The mind, from 
the force of habit formed by taking it for 
granted, may submit to it without very se- 
riously questioning it, but it can not believe 
it ; for it dare not weigh it with that nice 
comprehension of the meaning of terms, 
and that close analysis of evidence and 
argument which, when applied to the truth, 
will result in faith ; if it did, this doctrine, 
as contained in the various creeds, would 
be rejected. And yet all this is labeled, 
"Orthodox" And to him who would be 
received into its fellowship, this or an anal- 
ogous question is put: Do you believe in 
God the Father, God the Son, and God 
16 



242 POSITIVE THEOLOGY. 

the Holy Ghost? Where, permit me to 
ask, is the authority for any such interro- 
gation? It can not be found in the Bible ; 
therefore, he who propounds it assumes the 
right, for the Scriptures nowhere confer it. 

But enough has been said to show that 
the creeds on this doctrine are dark, ab- 
stract, mysterious, and irreconcilable in 
their terms. Now, alongside this chaos, 
this conflict of terms and ideas, lay clown 
the following inspired propositions of faith : 
''Hear, Israel, the Lord our God is one 
Lord" "But unto us there is but one God the 
Father, of whom are all things, and we in him; 
and one Lord Jesus Christ, by whom are all 
things, and we by him" "This is my beloved 
Son, in whom I am well pleased." On these, 
with all the powers of head and heart, 
I rest my faith. They form the sheet-an- 
chor of my best hope for time and eternity. 

Here I rest my pen, praying earnestly 
that our hearts, filled with humility and 
reverence, may be guided into all truth, 
and at last into heaven itself. 

Fraternally yours. 



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generations are familiar with, — a" a be presumptuous : but vre can with pro- 
1 refer in terms of high a : ; edi- 

tion has Veen sot up in every department. The size is royal octavo, just 

: a The paper is good, the typography exceDe 
calf ' neat I substantial. If this house contin- 

ues as it has begun, it will soon have an extended and enviable reputation for 
the character and style of its editions of s .las. ataal it will leserve 

it.— < 1 Lcliinati Daily - 



APPLEGATE & CO.'s PUBLICATIONS. 



Koliin's Ancient History, 



The Ancient History of the Carthagenians, Assyrians, Babylonians, Medes, 

and Persians, Grecians and Macedonians, including a History of the Arts 

and Sciences of the Ancients, with a Life of the Author. 2 vols, royal Svo., 

sheep, spring back, marbled edge. 

One of the most complete and impartial works ever published. It takes 
us back to early days, and makes us live and think with the men of by-gone 
centuries. It spreads out to us in a pleasant and interesting style, not only 
the events which characterize the early ages, but the inner world of thought 
and feeling, as it swayed tbe leading minds of the times. No library is com- 
plete without Rollin's Ancient History. 

" A new edition of Rollin's Ancient History has just been issued by Ap- 
plegate Sc Co. The value and importance of this work are universally ac- 
knowledged. Every private library is deficient without it ; and it is now 
furnished at so cheap a rate, that every family should have it. It should be 
placed in the hands of all our youth, as infinitely more instructive and use- 
ful than the thousand and one trashy publications with which the country is 
deluged, and which are so apt to vitiate the taste and ruin the minds of young 
readers. One more word in behalf of this new edition of Rollin : It may not 
be generally known, that in previous English editions a large and interesting 
portion of the work has been suppressed. The deficiencies are here supplied 
and restored from the French editions, giving the copy of Messrs. Applegate 
&. Co. a superiority over previous English editions.'" — Western Recorder. 

4i This work in this form has been for some years before the public, and is 
the best and most complete edition published. The work is comprised in two 
volumes of about six hundred pages each, containing the prefaces of Rollin 
and the • History of the Arts and Sciences of the Ancients,' which have been 
omitted in most American editions.'* — Springfield Republic. 

'• The work is too well known, and has too long been a favorite to require 
any commendationfrom us. Though in some matters more recent investi- 
gations have led to conclusions different from those of the author, yet his 
general accuracy is unquestionable.'' — Western Christian Advocate. 

" This work is so well known as standard — as necessary to the completion 
of -every gentleman's library — that any extended notice of it would be folly 
on our part. We have named it for the purpose of calling the attention of 
our readers to the beautiful edition issued by the enterprising house of Mess. 
Applegate & Co.'' — Methodist Protestant. Baltimore. 

The public are under obligations to Applegate & Co. for their splendid 
edition of this standard History. — Times. 

Works like this, that form a connecting link between the splendid civiliza- 
tion of the ancients, and the more enduring progress of the moderns, are a 
boon to the lover of literature and the student of History. — Railroad Record. 

Time is fleeting — Fmpires perish and monuments moulder. But a book 
like this survives the wreck of time and the ravages of decay. — Globe. 

The history of departed kingdoms, with the causes of their sad decline and 
fall, serve as light-houses along the sea of life, to warn succeeding generations 
of their fate, and to teach them to avoid the rocks and quicksands of error and 
guilt on which they were wrecked. In no history is this purpose so well ac- 
complished as in that of Rollin, a handsome edition of which has just been 
issued by Applegate & Co.— 2sev:s. 



APPLEGATE & CO. S PUBLICATIONS. 



The Spectator, 



By Addison, Steele, etc., 1vol. royal 8vo., 750 pages, with portrait of 
Addison. Sheep, spring back, marble edge. 

The numerous calls for a complete and cheap edition of this valuable 
work, have induced us to newly stereotype it, in this form, corresponding in 
style and price with our other books. Its thorough revisions have been com- 
mitted to competent hands, and will be found complete. 

There is no work in the English language that has been more generally 
read, approved, and appreciated than The Spectator. It is a work that 
can be perused by persons of all classes and conditions of society with equal 
pleasure and profit. 

" One hundred and forty years ago, when there were no daily newspapers 
nor periodicals, nor cheap fictions for the people, the Spectator had a daily 
circulation in England. It was witty, pithy, tasteful, and at times vigorous, 
and lashed the vices and follies of the age, and inculcated many useful les- 
sons which would have been disregarded from more serious sources. It was 
widely popular." — Central Christian Herald, 

" Applegate & Co., 43 Main street, have just published, in a handsome 
octavo volume of 750 pages, one of the very best classics in our language. 
It would be superfluous at this day to write a line in commendation of this 
work." — Cin. Com. 

" There are few works, if any, in the English language that have been 
more highly appreciated and generally read than the Spectator. It is in gen- 
eral circulation, and continues a popular work for general reading. The 
chaste style of its composition, and purity of its diction, has placed it high 
in rank among the English classics." — /St. Louis Republican. 

"It is a source of general satisfaction to hear of the republication of a 
work of such standard merit as the Spectator. In these days, when the press 
teems with the issue of ephemeral publications, to subserve the purpose of 
an hour, to enlist momentary attention, and leave no improvement on the 
mind, or impression on the heart — it is a cause of congratulation to see, now 
and then, coming from the press such works as this ; to last as it should, so 
long as a pure taste is cultivated or esteemed." — Cincinnati Gazette. 

" Criticism upon the literary merits of the Spectator would be rather late 
and superfluous at the present time. Steele, Addison and Swift are above 
criticism. This edition is gotten up in style and form that will make it pecu- 
liarly acceptable to the admirers of English literature. It is bound in one 
volume, with copious notes of the contributors prefixed. The type is clear 
and elegant, the paper good, and the binding excellently suitable for the li- 
brary . ' r — Cincinnati Daily Times . 

" Amid the rush and whirl of this locomotive and high pressure age — amid 
the almost breathless rage for the light and flimsy effusions with which the 
laboring press is inundating the world, Addison, the immortal Addison, — 
one of the most beautiful, chaste, elegant, and instructive, as well as pleasing 
writers of the English language, may be pushed aside or overlooked for a 
time, but the healthful mind, satiated with the frothy productions of the 
times, will again return to such authors as Addison, and enjoy with renewed 
zest the pleasing converse of such pure and noble spirits." — Methodist 
Monthly* 



APPLEGATE & CO. S PUBLICATIONS. 



The Tattler and Guardian. 



By Addison. Steele, etc., with an account of the authors, by Thos. Bab- 
bington Macaulay. Illustrated with steel plate engravings. Complete in 
one volume, with notes and general indexes. 

Tattler and Guardian. — Addison and Steele neverwrote anything that 
was not good ; but superlatively so is the Tattler and G-uardian. In con- 
junction with the • •. (and neither of them is complete without the 
other) it affords a full view of English, as well as Continental Society, one 
hundred and fifty years ago, and in a quaint and classic style vividly portrays 
the follies and vices of the age. With pleasant humor, keen wit, and bitter 
sarcasm, it overflows, and is entirely free from the nonsense and common- 
place twaddle and toadyism of much of the popular writings of the present 
day. It would be superfluous for us to sa; □ which it is writ- 
ten is chaste, classic and unique. Xo Library of Belles-Lettres is corn- 
without it, and no scholar can appreciate the beauties of the English lan- 
guage until he has thoroughly, studied the diction of Addison and Steele. 

The splendid series of articles contained in these journals, having such 
authors as Addison, Steele and their associates, living through a century and 
a half, and still retaining all their freshness, can not but make them in their 
present shape sought after in every enlightened community.— Cincinnati 
Daily Times. 

The Tattler and Guardian, whose capital Essays by Addison, Steele, 
Tickell and others, long since placed the volume in theforemost rank among 
the English classics. — Cincinnati P ik. 

They were and are yet models of composition, almost indispensable to a 
thorough knowledge of Belles-Lettres. — Cincinnati Enquirer. 

The writings of Addison, Steele and their associates have rarely been is* 
sued in a form so well adapted for the general circulation which they deserve. 
innati Gazette. 

As a collection of rich essays, in beautiful English, The Tattler needs no 
commendation from our pen. — Ohio State Journal. 

The publishers have done the public a good service by placing this foun- 
tain of pure thought and pure English in a convenient form. — Wtstern 
Christian Advocate. 

No library is complete unless the Tattler and Guardian is on its shelves, 
and every man of literary tastes regards its possession as a necessity. — Ma- 
sonic Eecieic. 

Tattler and Guardian. — Who has not heard of Addison and Steele, and 
where is the scholar or lover of English Literature who has not read the 
Spectator ? It is a part of English literature that we could not afford to lose. 
The writings of such men as Addison and Steele are good in any age. The 
book now before us is by the same authors. — Ledger. 

Among all the flippant publications of the present day, in which there is 
an awful waste of paper and ink, it is refreshing to see a reprint of a work of 
standard merit such as the Tattler and Guardian. The criticisms of over a 
century have only more clearly pointed out its merits and established its 
reputation. — Democrat. 



APPLEGATE & CO. S PUBLICATIONS. 

Mosheim's Ecclesiastical History; 

Ancient and Modern, from tlie "Birth of Christ to the beginning of the Eigh- 
teenth Century, in which the rise, progress and variations of Church Power 
are considered in their connection with the Stat; of learning and philoso- 
phy, and the political history of Europe during that period. Continued to 
the year 1826, by Charles Coote, LL. D., BUG pages, quarto, sheep, spring 
back, marbled edge. 

This edition forms the most splendid volume of Church History ever issued 
from the American Press ; is printed with large type, on eleeant paper, and 
altogether forms the most accessible and imposing history of the Church that 
is before the public. — Gospel Herald, 

This great standard history of the Church from the birth of Christ, has just 
been issued in a new dress by the extensive publishing bouse of A pp legate 
& Co. Nothing need be said by us in relation to the merits or reliability of 
Mosheim's History ; it has long borne the approving seal of the Protestant 
world . — Masonic Review . 

To the Christian world, next to the golden Bible itself, in value, is an accu- 
rate, faithful, and life-like delineation of the rise and progress, the develop- 
ment and decline of the Christian Church in all its varieties of sects and de- 
nominations, their tenets, doctrines, manners, customs and government. 
Such a work is Mosheim's Ecclesiastical History. Like " Rollin's History 
of the Ancients,'* it is the standard, and is too well known to need a word of 
comment. — Advocate. 

But little nerd be said of the history as a standard work. It has stood first 
on the list of Church histories, from the day it became known to scholars, 
down to the present time ; and there is but little probability that any new one 
will soon set it aside. — Bewuty of Holiness. 

No Church History, particularly as it respects the external part of it, was 
ever written, which was more full and reliable than this ; and indeed, in all 
respects, we opine, it will be a long time before it will be superseded. — Lite- 
rary Casket. 

Who has not felt a desire to know something more of the early history, rise 
and progress of the Christian Church than can usually be found in the po- 
litical histories of the world ? Mosheim's Church History, just published by 
our Western Publishing House of Appiegate & Co., contains just the infor- 
mation which every believer in Christianity so much needs. It fills the space 
hitherto void in Christian Literature, and furnishes a most valuable book for 
the student of Christianity. Every clergyman and teacher, every Sunday 
School and household, should have a copy of Mosheim's Church History. — 
Herald, 

The work is printed on beautiful whitepaper, clear large type, and is bound 
in one handsome volume. No man ever sat down to read Mosheim in so 
pleasing a dress. What a treat is such an edition to one who has been study- 
ing the elegant work in the small, close print of other editions. Any one woh 
has not an ecclesiastical history should secure a copy of this edition. It is 
not necessary for us to say anything in relation to the merits of Mosheim's 
Church History. For judgment, taste, candor* moderation, simplicity, learn- 
ing, accuracy, order, and comprehensiveness, it is unequaled. The author 
spared no pains to examine the original authors and tl genuine sources of 
sacred history," and to scrutinize all the facts presented by the light of the 
" pure lamps of antiquity." — Telescope, Dayton, 0. 




Lorenzo Dow's Complete Works. 

The Dealings of God. Man and the Devil, as exemplified in the Life. Expe- 
rience and Travels of Lorenzo Dow, in a period of over half a century, 
together with his Polemic and Miscellaneous Writings complete. To which 
is' added, THE VICISS1 CUDES OF LIFE, by Peggy Dow, with an In- 
troductory Essav, bv John Dowling, D. P., of Now York, MAKING THE 
BEST AND MOST COMPLETE EDITION PUBLISHED. I vol. Bvo., 
library binding, spring back, marbled edge. 

Notices of the Press. 
Several editions of the Life and Works of Loren to Dow have boon issued 
by different publishers, hue the most complete and accurate is the one pub- 
lished by Applegate & Co., Cincinnati. After perusing it and reflecting on 
food he accomplished not mentioned in this volume, we cams to the 
conclusion that, if for the last hundred years, every minister had been a 
Lorenzo Dow, the whole world would have been civilized, if not christian- 
somftjtime since. 
•• No wonder that he was finally crucified at Georgetown, D. C . if it is 
true, as reported in some quarters, be was poisoned by some enemies who 
followed him to his ret; e 
11 Lorenzo Dow was not * OKE>'but ' rHREi ' c\ them, a St. Paul in bless- 
s uls— a Washington in seeking the best interests of his country, and a 
Howard in getting people * out of the prison ' of conservatism and oppres- 
sion/"' 

4 * We decide {excattedra) that one of the most interesting works ever 
placed on our table is 'The Complete Works of Lorenio Dow, 1 embracing 
his travels in Europe and America, his polemic and poetical writings and 
* Journey of Life,* by his wife Peggy, who heroically accompanied him in 
many of his peregrinations." 

•• Full as an egg . SO was Lorenio Dow of sparkling wit and 

genuine good humor, lie overflowed with anecdote like a bubbling fountain 
in a sandy basin, and was never at a loss for a ^rood and lively story where- 
with to illustrate Ids subject and engage the attention of his hearers. His 
audience ever listened with breathless attention, and drank in his sayings 
with wondrous admiration and reverence. By some lie was regarded as one 
of those special messengers the Almighty sent in times of great dearth of 
godliness and piety, to wake up the slumbering church. He evidently had 
his mission, and thousands now living throughout the land can testify as to 
how he filled it. 

M His life was one continuous scene of adventure and anecdote, ever vary- 
ing, and full of the life-giving power of enthusiasm. Spotless in purity, 
faultless in heart, and wholly devoted to the cause he had espoused— the 
cause of Christ. n 

** This is the best octavo edition of Dow's complete works now published. 
The writings of this remarkable and eccentric man have been before the pub- 
lic for years. They have been read by thousands. If not altogether unex- 
ceptionable, they embrace many wholesome truths. Vice in all its forms is 
rebuked with characteristic severity : his bitter sarcasm and cutting wit are 
employed in many instances to good effect. His wife seems to have been a 
kindred spirit, and both, with all their peculiar eccentricities, no doubt were 
truly devoted Christians, doing what they sincerely believed to be for the 
spiritual good of their fellow-beings, and the glory of God. Those who have 
not read this book will find sufficient to instruct and interest them/ 1 



AITLEGATE & CO.'s PUBLICATIONS. 



Guizot's Gibbon's History of the Decline ;tud 
Fall of the Roman Empire; 

A new edition, revised and corrected throughout, preceded by ■ preface, and 
accompanied by cotes, critical and historical, relating principally to the 
propagation of Christianity. By M. r. Guizot, Minister of Public Instruc- 
tion for the kingdom of France. The Preface, Notes and Corrections trans- 
lated from the French expressly for this edition— with a notice of the life 
and oharacter Of Gibbon, and Watson's reply to Gibbon* In 2 vols, impe- 
rial Bvo., sheep, Bpring back, marble edge. 

We are pleased to see a republication of Guizot's Gibbon, with the notes, 
which have never before been republished in English. Gibbon, bo far as we 
know, stands alone in Blling up the historic il space bel u een the Roman Cm- 
Bars and the revival of literature. — Cincinnati Chroni* 

While there are numbers of Historians o( the early days of the great Em- 
pire, Gibbon stands almost alone as the historian of its fall. The present 
edition, with the notes ol' Guiaot, is a treasure oi literature that Will be highly 
prized, 

The vices of the Roman Empire, that like the vipers in the bosom of Cle- 
opatra, caused her destruction, are traced from their first inception, and should 
act as beacon-lights on the shores of time, to guide other nations that are 

following iu her footsteps. 



Altisonant Letters. 



Letters from Squire Pedant in the East, to Lorenzo Altisonant, an emigrant 
to the Wtst, for the Benefit o\ the Inquisitive Young. 1 vol. ISmo., cloth 

The publishers of the following letters do not present them as models of 
style, but as a pleasant means o( obtaining the meaning of the greater part of 
the unusual words of the English language, on the principle of "association 
of ideas." In the column of a dictionary there is no connection between the 
definition of words, consequently, the committed definitions are soon lost to 
the pupil. By placing in such a juxtaposition as to form some kind of sense? 
the learner will the more readily retain the meaning of the word used 
To Tin: Youngsters. By the Atthor. 

YOUNG FRIXNDS t — Some one hassaid "that words not understood are like 
uneracked nuts — the lusciousness of the kernel is nut enjoyed.' 1 Believing 

this to be so, and thinking that there are now many uneracked nuts in the 
English language, the author went up into old John Walker's garret, ami 
gathered "lots** of old and hard nuts, and brought them down for you. and 
then he went into old Noah's ark — he means old Noah Webster's dictionary 
— and gathered many more, and by the assistance of Mr. Altisonant, placed 
them in the "letter basket," with the hammer, the dictionary, laid side by 
side. Will you take up the hammer ami craek the nuts, and enjoy the ker- 
nel V Try it. Yourfriend, 8. K. HOSHOTJR, 

A rare book this, and rare amusement it will afford to the reader. — Paily 
Tinus. 



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